Londons vvarning, by Ierusalem A sermon preached at Pauls Crosse on Mid-Lent Sunday last. By Francis White, Mr. of Arts, and sometime of Magdalene Colledge in Oxford.

LONDONS WARNING . MICAH . 6.9 .

The Lords voice cryeth vnto the Citie , and the man of wisedome shall see thy name : heare ye the rod , and who hath appointed it .

MAiestie in this Chapter seemes to parly euen with misery : God parlies with man ; and that the quarrell of a gracious God , with an vnthankfull people , may appeare most iust , Heauen and earth , the dumbe creatures of God , which in the nineteeneth Psalme are stiled the silent Preachers of Gods glory , & mercy , vnto man , are heere cited to be eare-witnesses of mans vnthankfulnes vnto God . For in the second verse , Heare ye , O Mountaines , and yee mightie foundations of the earth , the Lords quarrell against his people . The witnesses thus produc't , Rockes and Mountaines , to conuince the hardnesse of mans heart , and height of rebellion against his God . God , he begins his plea , and shewes the ancient euidences of his loue : Verse 5 O my people , Verse 4 saith God , what haue I done vnto thee , or wherin haue I grieued thee ? testifie against me . Is it , because I brought thee out of Egypt , and redeemed thee out of the house of seruants , and led thee like a flocke , Verse 5 by the hand of Moses and Aaron ? Is it , because I turned Balaams curse into a blessing vnto you ? Is it , because from Shittim vnto Gilgal , nay , from Egypt , vnto Canaan , I made knowne to you , my mercy , my power to your enemies ? Is it this that ye lift vp the heele against mee ? Is it this my kindnes , which makes you thus vnkind vnto me ? Remember , O my people , these great mercies of your Sauiour , and so acknowledge the righteousnes of the Lord . This is Gods gracious plea with his vnthankefull people , which did so wound and abash their guiltie conscience , that they cry out in the sixt verse : Verse 7 In quo occurram ? wherewith shall I come before the Lord ? And now God , he shall haue burnt offerings ; hee shall haue thousands of Rammes ; nay , ten thousand Riuers of Oyle ; nay , their first-borne child , the fruit of their body , for the sinne of their soule , And all this now if the Lord he will be but pleased . But this God , well he knowes , to be but crusted obedience ; much like vnto a wound , which deceitfull skill gathers to a skin , while within 't is putred and rankles to the bone : For so this seeming obedience , it doth often palliate the rancour and malice of an euill heart : and therefore , indicauit tibi , O homo , God he shews thee , O man , in the 8. Verse , what is good , and what the Lord requireth of thee : Surely , to doe iustly , and to loue mercy , and to walke humbly with thy God , which is the full summe of the Decalogue , and the whole dutie of Man . And all burnt-offerings , thousands of Riuers of Oyle , the fruit of the body , for the sinne of the soule , they are all but splendida peccata , they are but glittering sinnes , if this be wanting , to doe iustly man with man , which is the one halfe dutie of man , and to walke humbly with thy God , which is the other . This therefore being the very life and soule of our obedience , without which our obedience , like a dead carkase , stinkes in the nostrils of the Lord , that you may all of you take notice of it , and not content your selues with imperfect Comma's of obedience , to doe some part of that which God commandeth : nor yet with imperfect Colons of obedience , to doe the one halfe of that which God commandeth : but that you may still endeuour to conclude all your actions with full Points of obedience , to doe all which God commandeth ; not mans , but the Lords voice cryeth this in your eares ; For the Lords voice cryeth vnto the Citie , and the man of wisedome shall see thy name . Heare ye the Rod , and who hath happainted it . Which Text of holy Scripture seemes to haue in it the composure of a Syllogisme . The Maior Proposition in these words : The Lords voice cryeth vnto the Citie . The Minor in these words : The man of wise dowe shall see thy name : that is , shall see and consider the glory of Gods name , his Maiestie , and his power , and so with reuerence attend vnto his voice . The illation , or Conclusion , by way of exhortation , in these words : Heare ye therefore the Rod : He that is a man of wisedome amongst you , let him lend his eares and heart to heare of a Rod which the voice denounceth ; vnlesse ye turne from the euill of your waies : which God hath appointed most certainely to bring vpon you ; vnlesse you preuent his punishments , with your penitence . In the Maior consider we , 1. Cuius hac vox , whose voice this is : it is the Lords voice . 2. Qualis , what manner of voice it is : It is a crying voice : The Lords voice cryeth . 3. The vbi , the place where it cryeth ; and that is the Citie . The Lords voice cryeth vnto the Citie .

In the Minor consider we : 1. Quibus , to whom this voice is directed : to men of wisedome : The man of wisedome shall see thy name . 2. The reason why the voice is directed onely vnto such : and that is , because they see Gods name : they haue an awefull feare and reuerence of the great Maiestie of God , which tunes their eares and hearts , and makes them tuneable to this voice , to attend with reuernce vnto the voice of so high a Maiestie .

In the Conclusion , consider we :

Quid clamat : What the voice cryeth : It tels vs louingly of a Rod from God : Heare yee the Rod , and who hath appointed it .

These be the parts of this Text , and you haue the Lords voice in the front of it , and the Lords Rodde , in the conclusion or shutting vp of it ; to shew how that they who will not heare the Lords Voice at the first , shall be sure to feele his Rod at the last . Let vs therefore in the first place attend vnto that , which is first proposed : which is , Psal. 29. Vox Iehouae , the Lords voice . The Lords voice ( saith the Prophet Dauid ) is a mighty voice , it makes Heauen and earth to shake : And so terrible is this voice to flesh and bloud , that in the 20. of Exodus , Verse 19 the children of Israel cry out vnto Moses : Speake thou with vs , and we will heare : but let not God speake with vs , lest we die .

Adam , before his fall , could well enough endure to heare the voice of God ; but no sooner had hee transgrest , but as you reade , Genesis 3. when hee heares the voice of God , he is afraid : Verse 10 I heard thy voice in the Garden , and was afraid . And this is the condition of vs all , since the fall of our first Parents , we are so afraid to heare the voice of God , that we cry out with the Israelites : Let man speake with vs , and wee will heare : but let not God speake with vs , lest we die . And therefore , though in my Text mention be made of the Lords voice , this voice , it is not the Lords voice , which ye are afraid to heare , lest ye dye : But the Lords Prophet is the Lords voice in this place , which if ye heare not , ye die : & this it is no new thing , for the Lords Prophet to bee stiled the Lords voice . For in the first Chapter of Saint Iohns Gospel , there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the voice Christ , he is the Word : Saint Iohn the Baptist Christs Herauld , hee is the voice to publish and proclaime this word . So that Saint Iohn , he was the Lords voice to proclaime vnto the Iewes verbum Dominum , the Word which is God . And our Prophet Micah in this place , he is the Lords voice to publish vnto the Iewes , verbum Domini , the Word of God , the Word of the Lord . Now it is not said to be the Prophets voice which publishes the message , but the Lords voice ; because the people should attend with reuerence to the Prophets , Gods Ministers voice , euen as they would to the Lords owne voice : sith Gods Messenger , he is no other but vox Iehouae , the Lords voice . Man indeed is the voice , because wee are confounded when God himselfe doth speake : but not mans , but the Lords is the voice ; because though man vtter them , yet wee should take the words as spoken from God , who else would speake the words vnto vs himselfe , but that our infirmitie cannot away with the Maiesty of the Speaker , who therefore makes man the voice , because man may well away to heare what man doth speake : and therefore though he make man the voice , yet will not haue the voice acknowledged to bee mans voice , but the Lords voice ; because wee should attend to what is spoken , as spoken from God , and not from man , who is onely the Lords voice .

And thus now you see who is the Lords voice in this place : See we withall what instructions we haue by this : why , first we haue Gods mercy commended to vs , who vouchsafes to send a voice , before a rodde : a voice to premonish , before a rod to punish : Secondly , wee haue Gods Ministers dutie set before vs , in that he is vox , in that he must be a voice . Thirdly and lastly , we see Gods Ministers dignitie , in that hee is vox Iehouae , the Lords voice . For the first , Gods mercy , in that he sends a voice to premonish , before a rodde to punish . And this mercy of God , it is euery where commended vnto vs in holy Writ ; from the Alpha , to the Omega ; from the beginning , to the end . The first man Adam , no sooner had hee lost himselfe , straying in forbidden pathes from his Gods command ; but the voice of mercy seekes him out in the third of Genesis : Vbies ? Adam , where art thou ? Wicked Cain , he murthers a righteous Abel : and the voice of mercy straight vpon the murther cals vpon him , to strike him with remorse for his sinne , Vbi est ? Where is thy Brother Abel ? Alas , Gen. 4. what hast thou done , that thy Brothers bloud cryes in mine eares for vengeance ? The old world , 1. Pet. 3.19 , 20. though now euen drowned with the ouerflowings of vngodlinesse , yet , it perished not by the floud , but it had first a voice to admonish it : righteous Noah was sent vnto it a preacher of righteousnes . Nineueh that great Citie , God , he had purposed to destroy it , for the Cry of their sinne , which came vp to Heauen : but a voice is first sent vnto them ; Ionah like a Doue is sent from before Gods Mercy-Seat , with the Oliue Branch of Peace in his mouth , Ionah 1. to flie to Nineueh with the siluer wings of mercy , offering them mercy , if they doe repent . And to come nigher home . Heere in my Text , you see Ierusalem ; rebellious Ierusalem ; a Citie so vnthankfull to her God ; yet she hath a voice first sent vnto her , the voice of mercy , to make her heare the rodde , before the hand of iustice is vpon her , to make her feele the rodde . And as the Citie Ierusalem was vouchsafed this voice of Mercy , to winne her home by repentance to her God : So this our Ierusalem , this Citie of ours , a Citie as vnkind to God , as euer was Ierusalem , yet hath it voices vpon voices sent vnto it ; it is full of voices : & these voices , with that voice of a Crier in the third of Mathew , forewarne vs to flee from the wrath to come . Some of these voices Cry vnto the Citie , to take heed how she harbours Drunkards , lest the Land spue out her Inhabitants , as a lothsome burthen to her stomacke . Some of these voices Cry vnto the Citie , to take heed how she deale with Pride , lest pride , like Samson , carrie away the gates of the Citie vpon her back , and betray the strength of the Citie , whil'st with her ouer-curious cloathing she leaues the Citie bare , and like an Ague , hauing fashious for fits , shakes the Common-wealth , whilst shee makes her wealth too common for other Nations , dearely buying at their hands , their strange fashions , and new deuices , till at last Pride get a trip and ( if preuention step not in ) lay the Cities honour in the dust . Some againe of these Voyces Cry vnto the Citie to take heed shee bee not too secure , for the Diuel is like the Vsurer , all is well with him , so long as he sees security .

Thus the Voyces , you see , they discharge like so many Warning-pieces vpon you , euen from God , to forewarne you to flee from the wrath to come : now if yee will not heare this voyce of Mercie , but like wel-fed Horses will fetch your full careeres in sinne , and seeme to spurne against the Decree of Heauen , disdaining to humble your selues in dust and ashes , and to come before God , in Fasting , Teares , and Prayer ; if the rod of God , on the sudden smite any one , Dan. 5. with Belshazzer quaffing in his Cups ; or priding it with Iezabel ; 2. Reg. 9. or promising security to himselfe with Diues : let him not blame GOD for his seuerity ; Luke 12. for God sent Voyces vpon Voyces to recall him , but he would not bee recalled : and therefore let him blame his owne stupid securitie , who would not bee wonne with the voyce of Mercie , vntill he feele the stroke of Iustice . For vs ( Beloued ) sith God thus in Mercie still vouchsafes a Voyce to premonish , before a Rod to punish ; let vs heare and obey the Voyce of Mercie , that so wee may preuent the stroke of Iustice : for to bee all eare and heart , to heare and obey , is the Peoples dutie , as to bee all Voyce and Heart , to exhort and obey is the Ministers dutie , which wee haue in the second place commended vnto vs ; in that , Gods Minister , he is vox , in that he is a voice . Gods Minister he must be a voice . For in the 28. of Exodus , verse 35. wee reade , that Aarons sound must be heard when he goeth into the Holy place , to minister before the Lord , that he dye not . Wherevpon saith venerable Beda , a a Sacerdos ingrediens , vel egrediens , moritur si de eo sonitus non audiatur , quia iram contra se occulti Iudicis exigit , si sine praedicationis sonitu incedit . Beda de vest . Sacerd. 1. Cor. 9.16 . Mar. 16.15 . The Priest comming to minister before the Lord , he dyes for it , if his sound be not heard : and the Minister of the Gospell , hee stands guilty of death , if hee take vpon him to minister before the Lord , and haue not his sound heard in the sincere preaching of the Gospell . Gods Minister then needs must he be a voice . For wo vnto him if he be not a voice : Woe vnto me ( saith the Apostle ) if I preach not the Gospell ; for their Commission is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Preach the Gospell . This then commends the necessitie of preaching , against the common voice of the world , which holds a Paradoxe against the Schoole of Christ ; that the more preaching , the lesse practifing ; and , Neuer were there more golden times , then when there was lesse voycing it in the Pulpit , and more mumming and massing it at the Altar : This is a strange world , when the more we are taught to doe , the lesse we doe ; and when mens eares are like the thin eares of Come , which Pharaoh saw in a dreame , in the 41. of Genesis ; the thinne eares deuoured the full eares : For so our thinne eares , which scarce heard good instruction in time of Popery , deuoure our full eares , which now in the light of the Gospell are dayly fild with good instructions : for when we heard little , the boast is , we did much ; and now we heare much , the cry is , wee doe iust nothing at all . And therefore if God should deale with vs in iustice , and not in mercy , rather then hee would suffer his voice thus to be wronged , to be thought the occasion of our seldome practice , and slacke performance , he would quite take his Voices from vs , and sith we will not be content to be brought to heauen , by the direction of his Voice , suffer vs to goe to hell , by the suggestion of the Diuell , but God pities our infirmitie : and though we ( such is the weakenes & errour of our iudgement ) think the voice cry too too often , yet God ( such is the deadnesse and dulnes of our hearts ) thinkes the voice neuer to cry often enough . And therefore in the 58. of Isai . verse 1. saith God vnto his Voice , vnto his Prophet ; Cry , Cry alowd , Spare not , but lift vp thy voice like a Trumpet , and shew my people their transgression , and to the house of Iacob their sinne .

Now doth the voice of God say , Cry ; the voice of man , needs must it cry , what the voice of God would haue it cry . And therefore all that be Voices , let them not spare to cry , while they haue a voice to cry , let the world regard their often crying as it please .

And as for those , who haue the calling of Voices , who are called to be Vocales , but proue muti : who are called to be vocall , but proue mute : it were to be wished , they would a little straine their voice , to speake somewhat in Gods cause ; that if not their voice , yet at leastwise their sound might be heard in Gods Temple , as Aarons was , whilst , though themselues be slow of Speech , as Moses was , Exod. 4. yet they procure some Aaron to bee their mouth , their sound vnto the people that they die not , if their sound bee not heard , and the peoples bloud which perish by their default , bee not one day required at their hands .

Now as this , it is for the Ministers duty , that he is a voice ; so is it also for his dignitie , that he is vox Iehouae , the Lords voice : and this that hee is the Lords voice , it first reflects in a memento , to the Minister himselfe ; and then secondly , to the people . For the Minister himselfe , in that hee is the Lords voice , it teaches him integritie , and humilitie .

And first , integritie : for he , whom the God of Heauen makes choise of , to be his voice , need had he be , Luke 1. as was Zacharias the Priest , a man iust before God , walking without reproofe . Gods Minister then , he must not be a bare voice ; but he must be , as was Saint Iohn the Baptist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a voice , he must be more then a voice , and his heart must vtter workes of piety , when his tongue speakes words of pietie ; his hands must deale workes of charitie , when his tongue deliuers words of charitie : nay , more then this , his modest cloathing , like Iohns garment of Camels hayre ; Math. 3. this must bee a voice , & preach against the fashions of the times . His temperate dyet , like Iohns meat of Locusts , and wilde Honey ; this must be a voice , and preach against the Ryot of our times : and thus must he be , not so much a speaking , as a walking voice ; for he must approue himselfe to God , as did Saint Iohn : Iohn 5. not onely a shining , but a burning light : not onely a shining light , to lighten the dimme Candle of our understanding , & to make vs to know God : but a burning light to inflame the fire of our loue , and to make vs to loue God . He must be a preaching voice wheresoeuer hee goes ; as in the Temple , preaching words of Pietie ; so out of the Temple , preaching works of pietie , that the sinceritie of his workes , may giue countenance to the veritie of his words . And this was signified in Aarons garment ; when as we reade in the 28. of Exodus , verse 34. vpon the skirts of Aarons cloathing , there was a golden Bell and a Pomegranate : a Bell , to signifie Gods Minister , he must be a sounding , a preaching voice : a golden Bell , to signifie the doctrine which he preaches , must be sincere and pure ; pure as the gold tried seuen times in the fire : and with this golden Bel is ioined a Pomegranate , to signifie Gods Minister : he must not onely be a Bell to sound out the Gospell ; nor onely a golden Bell , sound in the sincere preaching of the Gospel ; but he must be also , a Pomegranat : as the Pomegranat is full of pleasant kernels , so must Gods Minister abound alwayes in the worke of the Lord ; be full of good workes : vt omnia quae loquitur , Beda de vest . Sacerd. bonis confirmentur operibus , saith Beda : That the confirmation of his doctrine , may be the conformation of his life vnto his Doctrine . Now if euer any Church in the world had in it this ring of golden Bels , it is the Church of England at this day . The church of Rome hath indeed a ring of Bels , but they be Tinne , they be Lattine Bels , & the Latine , often broken Latine too , which makes the ring so much the worse . For the Priests of Rome beat so altogether vpon Latine , in the seruices of their Church , that most of them ( such is the ignorance of their Masse-Priests ) doe often breake it : whereas our ring , it is altogether of golden Bels , sound and sincere Preachers of the Gospell ; delightfull for their pleasant sound , and as delightfull for their pleasant sauour . For as they be golden Bels , for the purity of their doctrine ; so be they also Pomegranats , for their vertuous life . Now , if it so sometime chance to hap you meet with a golden Bel , without a Pomgranat ; a good Preacher for his Doctrine , but not so good for his life ; neuer the worse mislike the ring , but heare his doctrine , and beare with his life . For well saith a good Father ; Chrysost. in Mat. 23. Si benè vixerint : The Ministers , if they liue well , the benefit is their own ; Si benè docuerint , if they teach well , the benefit is yours ; accipite igitur quod vestrum est , nolite discutere quod alienum est : receiue therefore , and skan their Doctrine , for that belongs to you : meddle not to skanne their life , for that belongs to God ; for they are the Lords Voices , and they stand or fall vnto their owne Master : but ( God be thanked ) neuer were the Lords voices , these golden Bels , better tuned , for life and doctrine , then at this day : the Lord so continue them , who first vouchsaf't them to be his Voices , that these golden Saint-Bels may ring all in , may winne all mis-led Christians to ioyne with vs in our holy profession , while their light so shines before men , that men seeing their good workes , glorifie their Father , which is in Heauen .

Now in the second place , as the Minister sees his glory in this , that he is Gods Voice , so that he may not be proud of this , that he is so highly dignified to be the Lords voice , he must withall learne this point of humilitie , how that hee is but the voice , the Word , God puts it into his mouth what he shall fay , and he is but the Voice to publish it . And this we haue confirmed vnto vs out of the 40. of Esay , where at the sixt verse , saith God vnto the Prophet , Cry . Now the Prophet thus approued , to be Gods Voice to cry , he awaits his message from God , and in humilitie hee replyes to God , Quid clamabo ? What shall I cry ? Now God , he puts his word into his Prophets mouth , and bids him cry , All flesh is grasse , and the grace thereof is as the flower of the field . So that by this you see , though the Prophet be the Voice to publish the message , yet the Word , God puts it into his mouth what hee shall say . And therefore the Prophets beeing to deliuer their message from God , they shew their warrant , and still begin with this , Verbum Iehouae , the word of the Lord . For so begins our Prophet Micah this his Prophecie , Chap. 1.1 . The Word of the Lord that came vnto Micah : as if Micah , and all other the Prophets , were but so many Voices , still ready at hand , awaiting and expecting to receiue the Word of the Lord , whensoeuer it came vnto them for to publish it .

Now , this being so , that Gods Minister , he is but the voice ; the Word , God puts it into his mouth what hee shall say . Why then first , let no Messenger of the most High , no Minister of the Gospell , be any whit proud , or lifted vp with this , though hee farre surpasse all other in the gifts of the Spirit : for alas , he , who thinkes himselfe the best , and best furnished for the Ministerie , hee is but the Lords Voice ; and not a word , not a tittle can he vtter of himselfe , but onely the Word which the Lord God putteth into his mouth : euen Balaam in the 22. of Numbers tels him as much ; where hee tels vs , no not for a house full of gold and siluer , he can speake a word good or bad , but onely the Word , which GOD putteth into his mouth to speake ; that , and no other can he speake . So that euery Minister of God , he must in humilitie acknowledge and confesse , what Iohn the Baptist before him stood not vpon to vtter , Iohn 1.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am but the voice of him that cryeth , of God that speaketh by mee : For that which was matter of pride in Herod , to heare the acclamation of the people , The Voice of God , and not of Man , must be matter of humilitie in the Ministers of God , when they heare ( The Voice of God , and not of Man ) sith they be but Gods Voices , Acts 12.22 . & the Word , God puts it into their mouth what they shall say . And therefore in the second place , in that Gods Minister he is but the Lords Voice , the Word it is Gods Word , and hee is but the Voice to publish it . This condemnes the great folly of the world which is so ready to taxe the Minister . And if his Doctrine , like the Arrow shot at peraduenture , which smote wicked Ahab betweene the ioynts , light vpon some Ahab , 1. Reg. 22.34 . some vngodly man entring thorow , as the Word of GOD is liuely , and mighty in operation , Heb. 4.12 . to the diuiding asunder of the soule , the Spirit , the ioynts and marrow : This wicked Ahab , 1. Reg. 22.8 . this vngodly man , he will hate the Lords Michaiah for this , hee will hate the Lords Voice for this ; because he prophecies , he preaches not good , but as he conceitsit euil vnto him ; whereas fond man , he considers not with himself , how that the word it is Gods Word , and the Minister , he is but the Lords Voice to publish it , and the Voice neither can it vtter good or bad , but what the Lord God putteth into the mouth to say , as Micaiah told the Messenger of Ahab , who entised him to accord with the false prophets , and to bring in his omnia bene with the rest : Surely ( saith Micaiah ) as the Lord liueth , whatsoeuer the Lord saith vnto me , be it good , or be it bad , 2. Reg. 22.14 . that , and no other can I speake . And therefore as we blame not the Bow , if the Arrow hit vs , but rather the hand which directed toward vs : so let not men storme against the Voice , which carries but the word vnto our eares . But what then , shall we storme against the hand of God which aymes the Word directly vnto vs ? Why , storme we ; if we will : but Dauid tels vs in his second Psalme , wee rage and murmure but in vaine : & if our rage be not the sooner ouer , God shal vex vs in his displeasure , and breake these vessels of Clay ; these bodies of ours like a Potters Vessell : be we wise therefore , and be we learned in Gods feare , and take we heed henceforward how wee storme against Gods Voices as wee doe , Verse 39 lest as Gamaliel tels vs , Acts 3. we be found fighters against God . And take we heede withall how we censure Gods Voices , as we doe , bringing with vs cutious eares , which heare more to descant on the Minister , then to profit by his ministerie . For in that we censure the Minister of God , we seeme to censure God himselfe , such the Minister , he is but the Lords Voice , the Word it is Gods owne Word , and the Minister , he is but the voice to publish it . And therefore as Dauid tooke the indignities done to his Embassadours by the Princes of the children of Ammon , 2. Sam. 10. as done vnto himselfe , and so reuenged them : so though euen Princes , neuer so great ones of the world , wrong and abuse the Embassadours of the Lord , these Voices of the Lord ; God he will take the abuse as done vnto himselfe , and will one day repay it home .

Henceforth then let the people take heed how they heare , sith it is Gods Word they heare , deliuered onely by mans voice . And let the Minister also take heed how hee speake , since it is Gods Word , and not his owne , which hee is to speake , that so , there being this sweet harmony betweene the Hearer of Gods Word , and the Speaker , there may be more true deuotion in the heart , and lesse censuring prattle with the tongue . And so from the Ministers dutie , proceed we onward to the Peoples . It is so , you see , that the Minister , he is the Lords Voice ; and therefore as it is all our duties to reuerence the Lord , so is it also our duties to beare respect vnto his Voices . For the Church , it is Christs Spouse , and the Congregation of the faithfull : the Church of God cannot better expresse her loue to Christ her Husband , who is in Heauen , then by a due respect vnto his Voices , who are heere on earth . Now the due respect of a louing Wife vnto her Husband , consists in three maine duties . First , to loue him : Secondly , to cherish him : Thirdly , to obey him . All which , the Church of God , and Congregation of the faithfull , because she is the Spouse of Christ , is bound to impart vnto his Voices , for they are Christs receiuers heere ouearth , to receiue for him these pledges of our loue : And so also ( saith our Sauiour ) he that receiueth you , receiueth me . Math. 10.40 .

Now we are first to loue Christs Voices : and this is the thing the Apostle beseecheth at our hands , to haue them all in singular loue , 1. Thes. 5.12 , 13. who labour amongst vs , who are ouer vs in the Lord , who admonish vs : to loue such , with a more then ordinarie , with a singular loue for their workes sake ; and we are bound to loue them in two respects : First , because they are Christs , his Embassadours , sent vnto vs with an Ambassie of Peace , beseeching vs in Christs stead , 2. Cor. 5.20 . to bee reconciled vnto God . Now if we loue the Prince of Peace ; needs must we loue these Embassadors of Peace : and if we loue CHRIST IESVS , who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Word , needs must we loue them , who are the Voices , to publish , and proclaime this Word . Secondly , we are bound to loue them , because they loue vs , they watch ouer our soules ; nay , they loue many a man , better then hee loues himselfe : for these Voices , Hier. 9.1 . they oftentimes with Ieremy , carry about with them , whole fountains of teares , in their head , and in their heart , & draw from these Wels , with the two Buckets of their eyes , such abundance of teares , that their eyes shead teares day and night , for their sinnes , who seldome , or neuer shead a teare for their owne sinnes : And therefore good reason haue we , to loue these Voices , or at leastwise not to hate them , as too too many doe , who little better esteeme of them , Gen. 16.12 . then of Ishmael : their hand against euery man , and euery mans band against them .

I will say thus much , to the honour , and commendation of this famous Citie ; There is no Nation vnder heauen more respects these Voices , if they be the Lords Voices indeed , then the more graue , and discreeter Citizens : And as for the rest , they loue them too , but not with so good discretion : for they loue them in a manner , as the Ape doth her yong ones : they loue them so importunately , that they kill them . And therefore it were to be wisht , they would loue them a little more , in louing them a little lesse , while they giue the Voices a breathing time , to follow the Apostles rule to his beloued Timothy : 1. Tim 4.13 . To giue attendance to reading , and to exhortation , and to doctrine ; that there may be a breathing while , for the Voices , to giue attendance to reading : as well as all to exhortation , and to doctrine : For the Voices , they will be so much the better able , to teach others by their doctrine , when they haue first taught themselues by their reading .

Now as wee are bound , to loue the Lords Voices ; so can we not better expresse our loue vnto them , then in cherishing them . For farre bee it , that the Lords Voices should be fedde , like meere voyces indeed ; onely with ayre : and that their maintenance should bee the peoples courtesie and beneuolence ; for this , it were a dishonour vnto God , and a great abasing to the Ministerie . The very Heathens tell vs as much . Ptut . Mor. For Plutarch tels vs of a Laconian , who seeing a Collector going about , and gathering the peoples deuotions for the gods : O ( saith he ) I will now make no more reckoning of the gods ; so long as I see them goe a begging , and to bee poorer then my selfe . And would not , thinke you , many a churlish Nabal , and repining Laban of these dayes , bee ready to fall into the same disdaine of God , and of his Voices , if the Offals onely of their reuenues , and cruell mercies of their purse , were the stay , and maintenance of the Ministers life . This it were great pitie , it should be so ; and hope suggests the best , that it wil neuer be . For were it so ; as in the same Plutarch we reade , Plut. Mor. of one Philippus , a Priest amongst the Heathen , so poore , that hee beg'd for his liuing , and yet hee would goe about , and tell how happy he should be . When ( quoth one ) will this be ? When I am dead ( saith he . ) Why , ( then poore fellow ( quoth the other ) thou art too blame , thou diest not quickly , that thou mayst be happy . Euen thus should the Lords poore Voices bee flouted of the world . The Lord is our portion , say the Voices , and wee shall bee happy ; but when , saith the world , shall you haue this portion , that ye may be happy ? When we dye , say the Voices . Why , then sayes the world ; yee are too blame , ye dye not quickly , to be happy in Heauen , whom the world hath tooke an order with , neuer to bee happy on earth . But this , it is the voice of the sonnes of Belial , who haue euill will at Sion , and had rather put a Church into their purse , then empty their purse vpon the Church .

For you ( beloued ) the Lords Voices are perswaded better things of you , how regardfull of them you haue alwayes beene , and how carefull you be , 2. Reg. 4. not onely with the good Shunamite , to prouide them a Chamber , a Table , & a Stoole , when they turne in vnto you : but to send them away , as Ioseph did his Brethren ; Gen. 42. with their Sacks full of Corne , and euery man his money in his Sacks mouth : meat for the belly , and money for the back . For which care of yours , in cherishing the Lords Voices ; the blessing of Heauen , and the farnesse of the earth , be your great reward . And may they euer liue , registred in the Kalendar of Saints , who already haue , or hereafter shall , more like the Primitiues of old ; then the hold-fast Possessiues of these times , thus bring in part of their Possessions , and lay it downe at the Apostles feet , bringing an offering , to the worke of the Tabernacle ; to this so worthy a Worke. . Now as wee are to loue , and cherish ; so are wee also to obey the Lords Voices . And this is it the Apostle exhorts you vnto , Heb. 13. Verse 17 Obey them which haue the ouer sight of you , and submit your selues : for they watch for your soules , as they that must giue account , for them vnto God , that they may doe it with ioy , and not with griefe : for that is vnprofitable for you . You are then to obey Gods Minister : because God hath set him , as a watchman ouer your soules , & he must giue an account to God for your soules . Now if ye doe what hee commands you from God , his shall be the ioy ; and yours the crowne . But if yet will be stiffenecked , and not obey ; though his bee the griefe , to see his Ministerie take no better effect amongst you , yours shall be the perill . For if hee giue vp his account of your soules , with griefe of heart , for your disobedience to the Gospell of Christ : this , it is vnprofitable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for you , and not for him . And therefore , as you tender your soules , obey the Lords Voices , which watch ouer your soules . Giue an obedient eare to the Lords Voices , to heare them : and an obedient heart to the Lord himselfe , to feare him , that yee may be blessed . For in the 30. of Deuteronomie , Verse 20 there be three wayes set downe ; the three rodes , by which we come to blessednes : the first is , by louing the Lord thy God : the second , by obeying his Voice : and the third , by cleauing vnto him ; so that , if thou loue the Lord , because he is thy Father ; if thou cleaue vnto him , because he is thy Saniour ; if thou obey his Voice , because hee is thy Lord : thou , and thy Seed , shall liue , and bee blessed vpon earth . For if thou obey diligently the Voice of the Lord , the Lord in the 28. of Deut. pronourices thee Blessed in the Citie , Verse . 3 and blessed in the field , Verse 4 blessed in the fruit of thy body , and in the fruit of the ground , Verse 6 blessed in thy comming in , and in thy going out , Verse 8 blessed in thy storehouses , blessed in all thou set'st thine hand vnto . Thus shall the man bee blessed , that obeyes the Voice of the Lord . And therefore all ye , who desire blessednes , heare , and obey , that yee may eate the good things of the Land . And thus now , you see , how , for the Lords sake , whose Spouse the Church is , you are to loue , to cherish , and to obey , the Lords Voices : Now let euery faithfull Christian , which is a member of the true Church , the Spouse of Christ , plight faith to Christ , the Husband of this Spouse , for the performance of this Christian dutie : which God so requires at our hands . And so from the Voice , come we to see the nature of the Voice . It is a crying Voice : The Lords Voice Cryoth : and neede had the Voice be a Crying Voice : for it hath a Citie to Cry in , and a whispering still Voice is not for the Citie : for this , none could heare . Nay , an ordinarie speaking voice , is not for the Citie : for this few could heare . And therefore , the Voice , being sent vnto the Citie , it is a Crying Voice , that all might heare it . And thus doth God , by sending a Crying Voice vnto them , take away all colourable pretences , and excuses from the City . For , had a still voice , or an ordinarie speaking voice , come vnto them , their plea had been ; non audiuimus : the Voice , it was so still , that , what , for the clamours of the Citie , wee heard it not . And therefore , the Voice , it is a Crying Voice : that all might heare it : and none might haue excuse , wherewith to cloke his finne . Now then the Voice , it is a Crying Voice : in three respects . First , it is a crying Voice , to make an out-cry against crying sins . Secondly , it is a crying Voice , to rouze and awake the Citie , dead asleepe in sinne : which no Voice , but a crying Voice could rouze . Thirdly , it is a crying Voice , to leaue the Citie without excuse : to take away all excuse from the Citie . For the first , the Voice , it is a crying Voice , to make an out cry against crying sinnes .

Sinne , it hath got a voice in the world : yea , and that a lowd crying Voice , in the eares of GOD . Cains sinne of murther , it had a crying Voice : for Abels bloud , in the fourth of Genesis , cryes in Gods eares for vengeance . The sinne of Sodome , it had a crying Voice : For in the 18. of Genesis , the cry of Sodome and Gomorrah , is said to be great in the eares of the Lord . And in these last , and worse dayes of the world , sinne hath more lift vp her voice then euer : for sinne hath got a roring voice : & now sin , which before did but cry to heauen for vengeance ; it now roares for vengeance : Now that there be many roarers abroad in the world , who , because their father the Diuell , is stiled by Saint Peter , Verse 8 in the last Chapter of his first Epistle , a roaring Lyon ; blush not to stile themselues , his roaring Whelpes , his roaring Boyes . And these roaring Boyes , send roaring out of their Pot-guns , in their drunken fits , nothing else , but fearefull blasphemies against the God of Heauen . Now then , since sinne hath not onely got a crying , but euen a roaring voice in the world ; high time it is , God should haue at leastwise a crying Voice in the world , to make an out-cry against these crying , and these roaring sinnes : and that for two respects . The one , in respect of God ; the other , in respect of man . First in respect of God ; it is most necessarie , God should haue a crying Voice abroad in the world . For should sinne still goe about in the world , thus vncontrouled , with a crying , and a roaring voice , it would carry the whole world to hell with most voices : For the voice of blasphemie would quite drowne the voice of Pietie , and the voice of Prayer , it would bee turned into the voice of cursing ; and where no voice were heard , but the crying voice of sinne , all men would learne to speake no language , but the language of the Diuell : all men would bee of one tongue : but that tongue dipt in boyling Brimstone , to speake nothing but Blasphemie ; the language of the damned ; that tongue dipt in gall , to speake of nothing but cursednesse and bitternesse ; that tongue dipt in bloud , to speake of nothing but bloud and slaughter ; so aduancing it selfe , euen to the Throne of God : if it were possible , to pull God out of his Throne : one while crying out , Vbi est Deus ? Where is God ? another while crying out , Non respicit Deus ; God regardeth not : yet another while flatly roaring out , Non est Deus , There is no GOD . This , and farre more worse then this , would bee the language of the world , were there no voyce heard in the world , but the crying voyce of sinne : God therefore , to stop the mouth of the Diuell , who thus goes about to deface his glory : scoming at his power , with Vbi est Deus ? Where is God ? deriding his prouidence , with , Non respicit Deus : God regardeth not : Nay more then this ; seeking to pull God out of his Throne , with , Non est Deus : There is no God : God , hee also sends a crying Voyce into the world , to make an outcry against this Cry of sinne , and to drowne and confound this cursed language of the world , inuented in hell , & learned of the Deuil : which being of a far higher reach , then euer Babel could possibly haue been , would towre vp higher then to Heauen ; euen to the Throne of God , if it were possible , to dethrone that great Monarch of the world , with Non est Deus , There is no God . And now , that Gods crying voyce is heard in the world , the better part of the world hath learned the holy tongue , and words of piety , are now more often heard , then words of blasphemy ; and the Voyce of prayer , is now more frequent , then the Voyce of cursing : So that now , no longer , Where is God ? for , Iehoua in coelis : Our God , he is in heauen ; no longer now God regardeth not : for our God , as he is in heauen , so beholds hee all things that are done , both in heauen and earth , and his prouidence gouernes all things . Wisd. 14. No longer now , Non est Deus , There is no God ; for our God , he is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Reu. 1.4 . He , who is , who was , and is to come : our God , hee is from all eternity .

Now , as God thus sends a crying Voyce into the world , to vindicate his glory from the vnrighteousnesse of men , Rom. 1.18 . who else would withhold the truth of God in vnrighteousnesse : So doth hee also , in great compassion vnto man , send his crying Voyce into the world , to outcry crying sinnes , lest crying sinnes , still crying in Gods eares for vengeance , should pull downe the vials of Gods wrath , to consume man from off the face of the earth : for the crying voyce of sinne , is still importuning the hand of Iustice , with one plague or other , to cut off the sinner . And one while it cals for a second Deluge , to drowne the world , for the ouerflowings of vngodlinesse , which are in the world : yet another while , it calls for a famine , to punish the want and scarsity of good men : yet another while , it calls for pestilence and the sword , to punish our abuse of health and happinesse . And thus is the voyce of sinne still vrging the hand of Iustice , to write bitter things against the sinner : but the crying Voyce of mercy , which God , for the good of man , sends into the world , speakes better things both from God to man , and for man to God . And it first speakes from God to man , that man would preuent punishment by penitence , that man would preuent a second floud , to drowne the world for sinne , by first drowning his sinne in a floud of leares : leauing his crying sinnes , and falling a crying for his sins . Now as this crying Voyce speaks mercy from God to man , so doth it also speake for mercy , vnto God for man : for in the second of Ioel , the Priests , these crying Voyces of the Lord , Verse 17 they weepe betweene the porch and the Altar , and cry to God ; Spare thy people , O Lord , and giue not thine heritage ouer to reproch ; and God in the 18. and 19. verses , to shew how much hee accepts the cry of his Voyces , the cryes and prayers of his Ministers , which they powre before him for his people , himselfe vouchsafes a gracious reply , and makes the answer , how that at the cry of his Ministers , he cannot but be iealous ouer his Land , and spare his people , and giue them their hearts desire , corne , wine and oyle , and freedome from their enemies : such is the force of prayer for the people , in the Lords Ministers mouth , if it be feruent from the heart . Now then , ye people of the Lord , if ye haue any care , or regard at all of your soules , learne to distinguish betweene the cry of voyces , that knowing which cry against your soules good , and which cry for the good of your soules , you may be able to discerne , which you are to heare , and obey , which to shut your eares against , and to auoyd . You see heere there bee three crying voyces abroad in the world ; The first is the crying , nay the roaring voyce of the Deuill , and this voyce cries vnto you to breathe defiance against Heauen , and to write your names in the earth , with the red inke of bloud , or the blacke inke of hellish villany : This voyce cries vnto you with wicked Kain , to murther a righteous Abel , it cries vnto you to play the traitor with Iudas , it cries vnto you to take away another mans possession with Ahab , it cries vnto you to steale a wedge of gold with Achan , it cries vnto you to play the drunken Sot with Nabal , it cries vnto you to play the vncharitable Miser with Diues , it cries vnto you to dye your soules of the Deuils hue , in the blacke deeds of darknesse and of wickednesse . Now the second crying voyce which is abroad in the world , is the crying voyce of sinne , and this cries to heauen for a punishment for sinners , it cries vnto the clowds to deny the sinner raine , it cries vnto the sunne to deny the sinner light , it cries vnto the earth to deny the sinner food , it cries to Mercy not to regard the sinner , it cries to Iustice to renounce the sinner , it cries to hell to receiue the sinner , and it cries for tortures to torment the sinner : this is the crying voyce of sinne , which is neuer with vs , but is still against vs . Now the third and last crying voyce , which is Gods crying Voyce of Mercy , this cries vnto you , not to play Kains part , and to kill , but to loue thy brother as thy selfe ; not to play Iudas part , and betray , but to obey from the heart those which are set ouer you ; not to play Ahabs part , and oppresse , but to giue to euery man his owne ; not to play Achans part , and to steale , but to worke euery man with his own hands , & to eat his bread in the sweat of his browes ; not to play Nabals part , and be drunke , but to be sober , to watch and to play ; not to play Diues part , and to be miserable , but to doe good , to distribute , to bee to all men charitable ; and then againe , it cries vnto you , as you would haue the clowds drop raine , so let your eyes drop teares for your sinnes ; as you would haue the earth be fruitful , so to be fruitfull in good works as you would haue the sunne giue light , so to walke as children of light ; as you would haue heauen , & escape hell , so to haue your conuersation in heauen , while ye liue on earth . This is the Voyce of mercy , which is euer with vs , and neuer is against vs .

Now chuse you which of these three voyces will you heare : the Deuils voyce , you see , how it comes vnto you with a word cloathed with death , and playes the Orator for hell , to gaine right to your soule through vnrighteous practices ; and will you heare this voyce , to obey and follow it ? Why , follow it you may ; but know where it leades : it leads to the paths of death , & high-way to damnation . The crying voyce of sinne , this you heare , how it cries to , heauen against you , and still in the end proues a backward friend to those her vassals , who obey sinne in the lust thereof ; though at first , the better to serue her turn , she fawne vpon them : and will you now bee wonne by the entising voyce of sinne , to follow and obey it in the lust thereof ? why , follow it you may , but it threatens your destruction ; for sinne will one day pay her seruants their wages home , and will requite their euill life which was spent in her seruice , with euerlasting death , which is their wages for their seruice : Rom. 6. for , the wages of sinne is death ; and therefore as you tender your soules , redeemed by Christs precious bloud from the power of sinne and Satan , captiuate not your soules againe , by listning to the entisements of sin , and prouocations of the Deuill ; but lend your eares onely to the Lords crying Voyce of mercy , attend only this blessed Voyce which cryes abroad in the world , to bring sinners home againe to God by repentance : and if you shut your eares , the dores of your soule , against all other entising voyces of sinne and Satan , and open them onely to the Lords crying Voyce , to prepare a way for the King of glory to enter in : assure your selues , such shall be the peace and ioy of your soules , that you shall haue heauen in your soules in this life , and your soules shall haue heauen in another life . And so much for the first reason , why the Voyce , it is a crying Voyce .

Now secondly , the Voyce , it is a crying Voyce , to rouze and awake the dead & secure City : dead asleepe in sin , which no voyce but a crying Voyce could rouze : and this collection fitly arises from some variety of interpretation of the word in the Originall , which is here rendred a City ; for ( as Caluin hath obserued it ) some read it , Vox Iebouae ad ciuit atem ; some againe , Ad exper gefaciendum clamat . Some read it , The Voyce of the Lord crieth to the City . Some againe read it ; The Voyce of the Lord crieth to rouze , & to awake : which implies the great deadness & security of the Citie , which could not be awaked without a crying Voyce ; for as our blessed Sauior , being to raise dead Lazarus from death to life , is said to cry with a loud voyce , Clamauit voce magna ( saith the text ) he cryed with a loud voyce , Iohn 11. Lazarus , come forth ; so our blessed Sauior being to raise the dead sinner , dead in sins & trespasses , as it is Ephes. 2. he makes his Voyces crying Voyces , vers . 1 to cry vnto the sinner to come forth of the graue of sin : Surge qui dormis , Awake thou that sleepest , Ephes. 5.14 . and stand vp from the dead , and Christ shall giue thee light .

Now as the City Hierusalem had need of this crying Voyce : euen so hath our Hierusalem , this City of ours . Our Citizens complaine , It is now a dead world , a dead time , and there is little stirring in the world , little trading ; but they may more iustly complaine in another sense , that it is a dead world indeed , men carrying about with them liuing bodies , but dead soules ; and , There is little stirring in the world ; for iniquity hath got the vpper hand , and iets aboue honesty euery where ; so that honesty stirres little abroad , for she hath little trading in the world : while wicked men , who make a trade of sinning by their euill customes , make the greater part of the world their customers : and therefore if euer the Lords crying Voyces cryed to dead mens eares , to heare the word of the Lord , now is the time ; for the greater part of men , like the widow which liueth in pleasure , 1. Tim. 5.6 . are dead while they liue . And could you but euery weeke haue bils brought you in , to signifie within the City liberties , and without , how many soules dye in a weeke ; some of a surfet of drunkennesse , some of a swelling tympany of pride , some of the burning feauer of malice , some of the dropsie of couetousnesse , some of one or other disease of the soule ; you would blesse your selues , to see most mens bodies to be but liuing Sepulchers for dead soules : and you would pity the great taske which is imposed vpon the Lords crying Voyces , to heare them cry to dead mens eares , which hearing will not heare , and to dead mens harts , which will not vnderstand : and therefore blame we not the Lords Voyces , for their importunate crying in our eares , crying vnto vs in season and out of season , crying at all seasons ; for they cry most vnto dead men .

And well saith Saint Augustine , Quam difficile sargit , quem moles male consuetudinis premit : sed tamen surgit post vocem magnam , August . in Joan. tract. 49. Hard it is to awake a sinner , whom custome hardens in his sinne , and yet such a sinner , hee may bee wakened , if you often call vpon him for repentance . At much and often crying then , euen the dead shall heare the Voyce of the Sonne of God , and they that heare it ; shall liue : Cry then still , yee Voyces of the Lord , whom God hath made the Cities Criers , to cry lost children home againe to him their heauenly Father , by repentance : and spare not to cry , whilest voyce and breath doe serue to cry : and though ye cry to dead mens eares , yet is not your labour in vaine in the Lord : for Truth it selfe hath said it in the fift of Iohn , for the comfort of your labours : Verily , verily I say vnto you , Vers . 25 the dead shall heare the voyce of the Sonne of God , and they that heare it , shal liue . And this is also comfort for the sinner , that though he be dead in sinnes , nay with Lazarus , dead foure daies : Dead the first day by delight in sin , dead the second day by consent to sinne , dead the third day , by the act of sinne , dead the fourth day , by a customary sinning : so that it may bee said of him , as of Lazarus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he now stinkes in the nostrils of the Lord : yet if this dead sinner will but heare the Voyces of the Lord , crying and crying againe , in precept vpon precept , exhortation vpon exhortation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 come forth thou sinner : how come forth ? why , S. Angustine tels thee how ; quando consiteris , procedis : August in John . ibid. when thou dost confesse thy sinne to God , thou commest forth of the graue of sinne . And if the sinner thus come forth , vomiting vp , as it were , his sinnes , which are a burthen to his conscience , the stomach of his soule , by an humble confession vnto God ; Truth it selfe hath said it , this dead sinner , he shall liue . And though hee come forth of the graue of sinne , bound like Lazarus , hand and foot , bound with the chaines of his sinnes : yet Christ shall giue his Ministers charge ouer him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , loose him from his sinnes , absolue him and let him goe in peace . And therefore to draw vp all vnto an end : Let not Gods Voyces despaire of doing good , though they cry most vnto dead men , because Truth hath said it for the comfort of their labour , The dead shall heare the Voyce of the Sonne of GOD : and let not dead men , men dead in sinnes and trespasses , if they heare the voyce of the Sonne of God , despaire of mercy ; for Truth hath also said it , to their comfort , They that heare the Voyce of the Sonne of God , shall liue : they that heare Christs Surgite mortui , Arise ye dead in this life , and liue the life of Grace in this world : shall heare Christs Surgite mortui : Arise ye dead after this life , and liue the life of glory in the world to come . And so come we to the third and last Reason , why the Voyce , it is a crying Voyce , and that is to take away al excuse from the City , of Nunquam audiuimus , We neuer heard the voyce . For man , such is his folly , when once sin layes open his nakednesse , he flatters himselfe , all is well , if hee haue but a cloake to cast vpon his sinne ; for so our first Parents , no sooner had they sinned , but they seeke for a cloake to palliate their sinne ; Gen 3. and Eue , shee must be the cloake for Adams sinne , and the Serpent the cloake for Eues sinne . And all we , Adams sinfull posterity , haue worne this cloake of excuse euen almost thred-bare by long vsage of it , in palliating of our sinnes : And we cloake Drunkenness with good fellowship ; wee cloake Couetousnesse with good thriftinesse ; wee cloake Pride with decency and comelinesse : there is no sinne but wee haue a cloake for it , or else , if wee want a cloake for our sinne , we are ready to fetch a cloake from heauen , and euen to accuse God himselfe , to excuse our sinne : As Sr Thomas Moore tels vs of a prisoner at the Barre , who being conuict of felony , pleads his pardon vpon this , how that God had so ordained him to be a Thiefe , and therefore he could no other doe but steale : For who euer resisted the will of God ? But the Iudge answered him very well ; If God hath ordained thee to bee a Thiefe and to steale , God hath also ordained mee to bee a Iudge , and to hang thee for thy theeuerie .

Now as we spare not , thus to accuse God , to excuse our sinne : So are we most ready to excuse our selues , by accusing of Gods Word : and the whole world is set on this : And some Nations in the world , thinke it excuse sufficient for their sin , that they neuer had these crying Voices of the Lord , to sound his Word and precepts in their eares : but Saint Paul tels them : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 2.1 . Thou art inexcusable O man , who makest this thy Plea . For thou hast a visible word , which , though it preach not to thine eares , yet doth it preach vnto thine eyes : and makes thy two eyes , the two witnesses of Gods glory and mercy towards thee . For the Sunne , which giues thee light , the ayre thou breathest in , the earth thou feedest on : these be dumbe Preachers , Rom. 1.19 . and preach Gods mercy to thine eyes : and no Nation is there in the world , but it hath this kinde of preaching in it . Psal. 19.3 . For there is no speech nor language ( saith the Prophet ) where the voice of these Preachers is not heard . And therefore this is enough to euince the worlds vnthankefulnes vnto God , for the riches of his mercies , & to leaue the world ( as the Apostle witnesseth ) without excuse . Rom. 1.20 . But yet God , he farther takes excuse from man ( so loth hee is man should cast away his soule with excuses ) and he writes the Notions of his Law , euen in the heart of euery man : Rom. 2.14 . & 15. making euery mans conscience , to be his Accuser , or excuser before God : Nay , more then this : yet farther , to take excuse from Man ; God , hee not onely giues a visible word to preach vnto our eyes , nor onely the Notions of his Law , written in our hearts , but he sends an audible Word amongst vs , his Voices to cry and proclaime his Law in our eares , and to reuiue it in our hearts ; so , that wee can plead no excuse at all for our selues : Our eyes are our witnesses , which dayly behold Gods mercies : our hearts are our witnesses , Rom. 2.15 . which shew the effect of the Law written in the heart : and our eares are our witnesses , which dayly heare Gods crying Voices ( and they cannot chuse but heare them , because they be crying Voices ) still crying vnto vs , This is the way , walke in it . O let not vs then , sith God is so carefull to take excuse from vs , make excuses to our selues , to destroy our soules . Let vs not shut our eyes from beholding Gods mercie ; let vs not shut our eares from listning to his iudgements ; and let vs not harden our hearts against his feare , to disobey his Law , and dishonour his Name : but sith hee is so carefull to preach his Name to our eyes , to our hearts , and to our eares : let vs obey these diuers cals of mercy , that we may be saued : otherwise if we doe , no excuse you see will serue , but we must vtterly perish .

Now if any Nation in the world be left inexcusable in these respects : this little Goshen of ours , this little Iland of ours , is most without excuse , which ( as speakes the Prophet Isaiah ) in his 11. Chapter , is ful of the Knowledge of the Lord , Verse 9 euen as the waters couer the Sea : So that England is not so much enuironed with the waters of the Sea , as it is full of the Knowledge of the Lord , and of his Word : euery nooke and angle of our Land , hauing a plentifull increase of the Lords Voices in it , to cry & proclaime the Lords message in our eares . This famous Citie ( more especially ) it is so full of the Lords crying Voices , that some sticke not to complaine , They haue too much knowledge now adayes : but take they heed how they complaine , they haue too much , lest God for our vnthankefulnes punish vs , as he doth many other Nations , with little enough . And let vs know thus much , to make vs carefull , to make good vse of our knowledge : the more knowledge we haue , the lesse excuse wee haue for our sinne : And the more the Lords Voices cry amongst vs , the more shall be our punishments , if wee obey them not : Luke 12. ●7 . For the Seruant that knowes his Masters will , and doth it not , shall be beaten with many stripes . And therefore , as you desire to secure the Citie from the Lords Rodde , and your owne soules from his consuming wrath : Sith God , to leaue you without excuse , sends crying Voices vnto you , in mercy to forewarne you : lend your eares , and hearts , to heare and obey that , which the Lords Voice cryeth to your Citie : For the Lords Voice cryeth to the Citie .

It is a great and publique taske for the Lords Voices to Cry vnto a Citie : And therefore , Ionah beeing sent to Nineueh that great Citie , faine would he flie from the presence of the Lord , fearing to be the Lords Cryer in so great a Citie ; till the Word of the Lord comes vnto him the second time , Ion. 3.1 . & 2. commanding him , Arise , and goe to Niniueh that great Citie , and preach vnto it the preaching that I bid thee . Now as it fared with Ionah , so it fares with most of the Lords Voices , but that the Lord is with them , and they preach the preaching which hee commands them , they would draw back , as fearing to cry vnto a Citie . And therefore when the Lords Voices , out of this and such like publike places , cry vnto your Citie , blame not the Voices , for the Voices , they of themselues are slow enough to Cry vnto a Citie : but that the Lord in mercy to a Citie , compels them , as hee did Ionah , to arise and goe vnto the Citie , and preach the preaching hee commands them , which ye are the more willingly to heare ; because they preach no other , but the preaching which God bids them preach . And therefore blame me not , though ( who am I the meanest of Gods Voices ) if I shew vnto you how the Lords quarrell with this Citie in my Text , agrees in some sort to this famous Citie . For let vs but paralell Gods benefits bestowed on both these Cities , and then see whether both Cities haue beene so thankefull vnto God for these his benefits , as they ought to be . First , for Ierusalem , this Citie in my Text , saith God to her , in the fourth and fift verse of this present Chapter , Remember my louing kindnesses of old , how I brought thee out of the Land of Egypt , and deliuered thee out of the house of Seruants : nor onely so , but gaue thee Moses , Aaron and Miriam for thy guides . And hath not God done this , and much more for our Citie ? Let vs remember his louing kindnesses of old , how God , he hath deliuered vs from Egypt , Romes tyrannie , which in the 11. of the Reuelation , is stiled to vs by the name of Egypt , Verse 8 and hath freed vs from the house of Seruants , from the slauish and Egyptian bondage of an vsurning Pharaoh the Pope ; who would still haue made both Prince and People , Seruants and Vassals to his painted holinesse : and who in one thing was more then a Pharaoh , in that he sought to destroy by cruell death , not onely all the Males , but Females too of the Stock of Sem ; who profest themselues members of the true Church : nor onely this hath God done for vs ; but hee hath also giuen vs a Moses ; a most gracious King : As he also gaue vs a Miriam , Queene Elzabeth . a gracious Queene of happy memory , deare Sister to our gracious Moses , both a nursing Father and Mother to our Church ; and an Aaron , a holy and a learned Clergie , to guide and gouerne vs , euer since we set foote out of this blinde Egypt , in the way of peace and truth . Nor onely this did God for the people of the Iewes ; but in the fift Verse , hee bids them remember , how Balak . King of Moab consulted their destruction ; and how Balaams Curse , God , he turned it into a blessing vnto them . And hath not God done this & much more for our Citie ? For let vs but remember what in Eightie eight was consulted against vs ; when Pope Balaam was sent for to blesse the Nauie , and to curse Gods people : How the Lord turned Pope Balaams Curse into a Blessing vnto vs : let vs remember these old louing kindnesses of the Lord , and so acknowledge the righteousnesse of the Lord , his faithfulnesse and his mercy to vs : these be the benefits , which God , hee would not haue his Citie Ierusalem , to forget paralell to the benefits bestowed on vs : which farre bee it , this our Ierusalem , this famous Citie of ours should once forget .

And thus we see , God , he is as kinde to vs , as euer hee was to his Hierusalem ; but let vs see in the second place ; whether we be not as vnthankfull vnto God for these his benefits , as euer Hierusalem was . Hierusalem betrayed her vnthankfull heart to God two maner of wayes : openly , by her manie rebellions ; and secretly , by her hypocrisie : for her open rebellions , they are set downe in the three next verses following my Text , where you shal find treasures of wickednes in the house of the wicked ; scant measure , wicked balances , and a bag of deceitful weights , violence & oppression in the rich men , a deceitfull tongue in the mouth of all . Now God wondring at this , to see for all the mercies which he shewed to them , for all the crying & preaching of his Voyces , such grosse sinnes and enormities should raigne in such a City , a City so beloued , a City where his Word was so often preached , his Voyces still crying to the City , hee breakes forth in admiration of the thing , Adhuc an sunt ? What , for all my mercies to you ? What , for all the crying of my Voices to you ? Adhuc an sunt ? Is it possible ? Are there yet the treasures of wickednes in the house of the wicked ? scant measure , wicked balances , a deceitfull weight ? And are yet the rich men full of violence , and euery mans tongue deceitfull in his mouth ? why , if it be so , high time it is to punish ; and sith mercy will not winne you , iudgement shall compell you . Wherupon in the very next verses , God , he proceeds to iudgement : Therefore I will make thee sicke in smiting thee , &c.

Now look we to it , whether this Cities rebellion be not the rebellion of our City , whether Hierusalems transgression be not the sin of our Hierusalem ; for first , are there not with vs the treasures of wickednesse in the house of the wicked ? Why , search the coffers of Extortioners and griping oppressours , there shall you finde the treasures of iniquity ; search the coffers of corrupt Patrons , there also shall you finde the treasures of iniquity ; search most mens coffers , & more or lesse , you shall bee sure to find the treasures of iniquity : so that we cannot deny it , but with vs the treasures of wickednes do yet lodge in the house of the wicked . Now in the second place , to make a full purse , do not some amongst vs make a scant measure , & is there not with vs a scant measure , which is abominable , wicked balances and a bag of deceitfull weights ? this must we needs confesse that it is so : but it is the care of this Honorable City , as much as may be , to redresse it , that it be not so , & might the delinquents in this kind smart for it , who bring Gods curse vpon the City , while they striue to get a pony by abomination , by a scant measure , which in the tenth verse God hath pronounc'd abominable . The meaner sort of offendors in this kinde , they are often met with , & Iustice ouertakes them , but as Demetrius told Alexander , when Alexander cald him in question for his pyracy , I indeed ( saith he ) play the Pyrate in two small Erigots , & am cald in question for it , but great Alexander , he roames about , & with two great armies robs the whole world , and no man dares to controll him for it : So many a petty Demetrius , who playes the false Marchant to get a penny or two by false balances and weights , is often most deseruedly punished for it : But there is a great Alexander , a great man in the world , who dealing in whole sale , gets the gaine of whole pounds by false balances and weights , and , as a sip vnder his full saile , cuts it away a maine ; so these in their whole sale carry smoothly away the gain of whole hundreths , by false balances and weights , and no man regards it , but the God of heauen , who heere inueighs against it by his Prophet , and threatens a punishment to the City for it . Now in the third place , Hierusalems sinne was violence and oppression in her rich men , her rich men were full of violence ; & what , is our Hierusalem free from this ? if the cry of the poore and the oppressed will free the City , so much the happier is the City : but it may be feared , that as our Prophet complained of the rich inhabitants of Hierusalem , in the seuenth Chapter of this his Prophesie , Vers . 4 how that the best of them was a brier , and the most vpright , sharper then a thorne-hedge : So it may be feared , there be with vs many such briers and thorne-hedges , who if a poore sheep chance to fall into their hands , wil , like briers and thornes , make him leaue some of his fleece behinde him , and well it is many times , if they leaue him a whole skinne to sleepe in : but let these rich oppressours , if any such harbour within the City of God , hencesorward , take notice of it , that they are neither good friends to the City , nor to their owne soules : for these their vnlawfull practices bring a curse vpon the one and vpon the other .

Now in the fourth and last place , Hierusalems sinne was a lying and deceitfull tongue , for their tongue was deceitfull in their mouth . In their mouth , may some man say ; what needs this addition ? for how can the tongue be deceitfull , but in the mouth ? but this , it is most Emphaticall , their tongue is deceitfull in their mouth , that is , they no sooner open their mouth , but their tongue is ready to speake deceit : so that deceit , it not onely lurks in the closet of the heart for some assaies , but it lies lurking vnder the tongue , and is ready still in the porch of the mouth , to vent it selfe vpon all assaies . And this is it which the Prophet Ieremy speakes , Ierem. 9.5 . They haue taught their tongues to speak lies , they need not study long for a deceitful answer , as occasion serues ; for they haue so well inured their tongues to a lye , that they haue it still ready at their tongues end . This lying and deceitfull tongue , it was Hierusalems sinne , and so common amongst them , that as the Prophet Ieremy speakes , Ierem. 9.4 . Euery one was to take heed of his neighbour , and not to put trust in any brother : for euery brother vsed deceit , and euery friend dealt deceitfully . And what , is our Hierusalem free from this ? Plaine-dealing men , who haue to deale with nimble trades-men , will tell you no ; for alas , how many trades-mens tongues with vs now-a-daies are deceitfull in their mouth , who are as skilfull in the trade of lying , as of selling , hauing words at will to bring a poore simplician to their price ? And as they thus can teach their tongues to speake a lye , racking both credit and their honesty , for the aduantage of their wares , vsing fawning termes which sound like musick in the buyers eares , and like a Syrens song deceiue the simpler sort : so doe they also teach their nimble hands to dance the measures , encroching on aduantage in their measure , to the defrauding of the buyers purse , if his eye be not still their ouerseer : so that now , if euer , the aduice holds good , Caueat emptor , let the buyer be wary , and take heed , for the world is full of nothing but deceit : and to say truth , most mens tongues are now-a-daies deceitfull in their mouth ; for it is a nimble and a complementing world : and the world , like Naphthali , Gen. 49.21 . giues goodly words ; but it is not like Dorcas , full of good works : Acts 9.36 . for , to speake in the Prophet Dauids phrase , you shall haue words as soft as butter , Psal. 55.21 . but this butter will not sticke vpon your bread ; for you shall haue words , but no deeds . So that we may cry to God with the Prophet Dauid in his 12. Psalm , for want of faithful dealing men ; the Lord helpe vs , for they speak euery one deceitfully with his neighbor , flattering with their lips , and speake with a double heart . All this being so , the rebellions of our Hierusalem being so nye of kinne to Hierusalems sinne , may not God as iustly complaine of vs , as of Hierusalem heere he doth ? and may not he truely say to vs as to Hierusalem ? What , for all my mercies in that I deliuered you from Egypt , from Romes tyranny , and from the house of seruants , the slauery & bondage of an vsurping Pharaoh the Pope ? What , for all this , that I haue giuen you a Moses and a Miriam , Kings and Queenes to be your nursing Fathers , and nursing Mothers , & holy Aarons for your Pastors ? what , for al this , that I deliuerd you from the euill in 88. was consulted against you , when I turned Pope Balaams curse into a blessing vnto you ? what , for al this , that I daily send vnto you Voyces vpon Voyces , to cry and proclaime vnto your City what is the Lords will , and which is the way , that ye should walke in it : for all these mercies of mine , for all this crying and preaching of my Voyces , adhucan sunt ? What , is it possible ? Are there yet the treasures of wickednesse in the house of the wicked ? Are there yet scant measures , false balances , and a bagge of deceitfull weights in the shoppe of the wicked ? Is there yet Violence and Oppression in the heart of the wicked ? And is there yet a deceitfull tongue in the mouth of the wicked ? If thus it bee , and you will not bee wonne by my mercies ; if thus it bee , and you will not bee cured by my menaces ; thou City of God , as to Hierusalem , so must I say to thee , though my beloued City ; Yet thou shalt be punished , and I will make thee as Hierusalem , sicke in smiting thee , because of thy sinnes , &c. And therefore , thou beloued Citie of God , sith God hath so blessed thee with his mercies , proue not thus vnkinde vnto thy God , do not so requite thy God for his mercies , as Hierusalem did , but remoue with speedy hand these thy sinnes wherewith thou art charged from the Lord , and repent thee of the euill of thy sinne , that God may repent him of the euill of punishment intended against thee for thy sinne . Did not thy God loue thee , hee would not send thee Voyces vpon Voyces as he doth , to cry this in thine eares , that thou mayest preuent thy punishment by thy penitence ; and therefore if thou be wise , bee thou warned by Hierusalem , and auert Gods iudgements from thee , by thy conuersion to thy God . And in thy conuersion as thou art to shake off Hierusalems sinne , and manifest rebellions , so haue not to doe with her saultring and secret hypocrisie in thy conuerérsion : for Hierusalem , as she had her open rebellions , so had she also her lurking hypocrisie ; for doe but behold her , and see her hypocrisie in the sixt verse of this chapter : wheras if now she meant to make a mends for all her rebellions , shee breakes forth in a straine , pleasing enough in the eare of man ; but God , who sees the heart , knew it to be but glozing and hypocrisie . ( Oh ) saith she , in quo occurram , wherewith shall I come before the Lord ? I will bring with mee my thousands of Rammes , my tenne thousand riuers of oyle . I will spare no cost to appease my God : nay , more then this ; I will giue the fruit of my body for the sinne of my soule : And what ? not all this yet as much as God requires ? No ( O ) man , God he requires not so much of thee : for in the eight verse this onely is the thing the Lord requires ; but to doe iustly , and to loue mercy , and to walke humbly with thy God .

And therfore , thou City of God , be thou farther instructed by Hierusalem , and as thou art to leaue Hierusalems sinne , that thou mayst escape Hierusalems punishment : So in thy conuersion to thy God , play thou not the Hypocrite as Hierusalem did . Bring we not then our thousand Rams for an offering vnto God ; but offer wee vp our selues , soule and body , a liuing sacrifice vnto God . Rom. 12.1 . Bring we not our ten thousand riuers of oyle ; but bring we with vs penitent hearts and eyes like holy Dauids , to gush out riuers of teares , because we , none of vs keepe Gods Law . Bring we not the fruit of our body for the sinne of our soule , but good workes the fruit of our faith , for the sinne of our soule , the fruit of infidelity : and so doe wee that which God requires of vs ; to doe iustly , to loue mercy , and to walke humbly with our God ; for this is it which the Lords Voyce cryeth vnto the City , and let vs now seeke a man , a fit man , a man of wisedome , to heare what the Voyce cryeth : For the man of wisedome shall see thy name . It is easie to finde men , but it is hard to finde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man : wee may goe vp and downe the City with Diogenes , & finde thousands of men , but not a man among a thousand . It is easie to find Adam , a man of earth , it is easie to finde Enosh , a man of infirmity ; but to finde Ish , a man of wisedome and courage , this man is hard to finde ; and yet no man is a fit man to heare the voyce of the Lord , but this man of wisedome : and therefore wee must seeke narrowly for this man of wisedome , whom we shall be better able to discern , if we distinguish men into three rankes , and place in the first ranke , men of folly , in the second , men of wisedome , but with this restriction , in suo genere , in their kind ; in the third ranke , men of wisedome indeed , men sanctified from aboue , wise vnto saluation , who are the onely fit men to heare the voyce of the Lord . For the first , men of folly : There bee at this day in the world , two sort of fooles , mad fooles , and golden fooles ; and of the mad fooles holy Dauid speaks in his 53. Psalme , vers. 1. The foole hath said in his hart , There is no God : and doe but a while suruey the passages of his life , and you will say hee is a mad foole indeed ; for he hath no other God but his belly , for his belly is his god : Philip. 3.19 . & neuer did those foolish Babylonians in that story , offer vp more daily to their Idol Bel , then he doth daily to his Idoll belly , to his god , his belly ; his drinke-offerings are healths and carowses ; the Incense which hee burnes , Indian smoake : his Church , none but a Play-house : the ordinary sermons which he hears , a Comedy : his funerall scrmons , a Tragedy : his Morning prayer , God damne mee : his Euening prayer , Deuill take body and soule . Now what a madde Bedlam is this , in such madde humors , to iest away his soule ? But ( O ) that this man were wise , and would leaue this iouiall folly , to learne Iehouahs feare , Luk. 15.10 . that the Angels in Heauen might reioyce at his conuersion , as the Diuels in hell now laugh at his folly and destruction !

Now the second sort of fooles are of Diues kin , who for all his riches , Luk. 12.20 . is called in the Gospell but a foole : and these fooles , they say to the wedge of gold , Thou art our God : and the seruice of their God is in conotousnesse , which is idolatry ; so that they bee idolaters , Col. 3.5 . and delight in nothing more then in a masse , euen a masse of mony , which is all they care for ; now preach to such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , preach profit to them , and they heare you gladly ; but preach vnto them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , preach Christ vnto them , and they heare you not : These , though they be not so mad , yet they be as bad fools as the former : for though they will not abuse Gods blessings as the former , and empty their purse vpon their belly , yet ( which is almost as bad ) they will not vse Gods blessings at all , but empty their belly for their purse , whereas the golden meane it is , which commends the man . And therefore the man of wisdome , hee stands by , and sees the folly of both these , and learnes the instruction of wisdome by them both ; so that hee is neither for the belly his god , nor yet for gold his god , but his onely request to God , is that of the Wise-man in the thirtieth of Prouerbs , Verse 8 Feed me ( O Lord ) with food conuenient for me . And thus now you see the madnesse of folly : See wee withall in the second place , the folly of some wisdome : Iames 3.15 . There is a wisdome which Saint Iames tells vs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not from aboue ; but it is earthly , sensuall and diuellish . It is first earthly , it studies only how to get lands and liuings on earth , it cares not at all for the Land of the liuing in Heauen : It is sensuall , all it mindes , is for the pleasure of the body , it mindes not at all the comforts of the soule : It is diuellish , 2a . 2ae . Quaest. 45. art. 1. Diabolica ( saith Aquinas ) propter imitationem superbiae Diaboli , Diuellish , because it makes the man that hath it proud , and enuious as the Diueil . Now this Diuellish wisdome , it is in the Diuels gift , and he hath bestowed it on the proud aspiring Iesuit , who by this Diuellish wisdome , contriuing the death of Princes , and downefall of States and Kingdomes , vpholds the sensuall wisdome of the Priests in pleasure , and the earthly wisdome of the Pope in state and magnificence : but farre be this wisdome from vs , it makes vs sapientes , it makes vs wise , Ierem. 4.22 . but ( as saith the Prophet ) wise onely to doe euill . And therefore take we heed of this wisdome ; for it is diuellish , it is from the Diuell , and it fits vs for the Diuell , making vs the Diuels Apes , by imitation of his practices in this life , and the Diuels Heires , by partaking of his punishments in hell fire . And therefore againe and againe take we heed of this diuellish wisdome , and let vs seeke for the true wisdome , which S. Iames tels vs , is from aboue , from the Father of lights , Iam. 1.5 . & 6. who giueth the true wisdome to euery one that asketh of him , if hee aske in faith . Now this wisdome , which is from God aboue , and which onely truely denominates a man , a man of wisdome , hath two properties : For first , as Aquinas obserues , 2a . 2ae . Quaest. 45. Art. 3. & Art. 6. it makes a man contemplari diuina , to fix his heart in contemplation vpon God . And then secondly it serues , regulare humanos actus , to regulate and direct our actions : For the first , the chiefe poynt of true wisdome is in the first place , to haue an eye to God and to his Lawes ; so that though wee conuerse with men on earth , Phil. 3.20 . yet our conuersation may be with God in heauen : and this we haue prooued vnto vs out of the 4. of Deut. vers. 6. where ( saith God ) Keepe my Lawes and ordinances , and doe them : for , Haec est Sapientia , This is your wisdome : and if ye thus obserue and keep my statutes , the people round about you shall say of you , Onely this people is wise , and of vnderstanding , and a great nation . By this then shall you discerne a man of wisdome , seest thou a man like Zachary and Elizabeth , iust and walking in the ordinances of his God ? Seest thou a man like vnto Cornelius , a deuout man , and one that feareth God ? Seest thou a man like vnto Nathaniel , a true Israelite indeed , in whom there is no guile ? Seest thou a man like vnto S. Paul , crucified to the world , and therefore held of the world but a foole for Christs sake ? Bee bold to say it , Such a man as this , and none but such a man as this , is the man of wisdome , of whom we speake : For though the world be not so quick-sighted , as to pierce into the depth of this ; How this can bee , that a man who forsakes the pleasures and vanities of the world , and liues in the world , dead to the world , as a man out of the world , whose conuersation is in Heauen ; that this man , hee should bee the onely man of wisdom in the world : Though ( I say ) the world doth not easily attain to the reach of this , yet may the world soone be brought to confesse this truth , by the euidence of her owne iudgement in worldly matters : For the world deemes him the onely wise man , who is prouident for after-times , and who with Ioseph can lay vp in time of plenty , Gen. 41.33 . for the time of dearth : now who more prouident in this kind , then this man of wisdom , of whom we speak ? who more laies vp for after-times then he ? for he is stil conuersant in Gods book , which is a rich store-house for the soule , to furnish it with the Panoplie of a Christian ; Ephes. 6. and therefore hee still hath recourse to this rich treasurie , to furnish his soule with all things needfull at all assayes for after-times ; and in time of prosperitie , hee stores vp patience to help him in aduersitie ; in time of health , he stores vp Gods mercies to refresh him in his sicknesse ; in time of peace and quietnesse , he stores vp constancie and Christian resolution , to back him out in time of persecution . And as he is thus prouident for the good of his soule in this life ; so is hee most of all prouident for his soules good after this life . For hee like a good Pilgrime-Traueller , because hee would not cumber his soule too much with the trash of this world , which might hinder his expedition in his iourney to Heauen , hee wisely sends his treasures to Heauen before him : some on poore mens backs , cloathing them ; some in poore mens bellies , feeding them ; and some in poore mens hands , liberally relieuing them , to meete him in Heauen , when himselfe comes thither , where his soule is sure to finde them , and a reward with them .

Now let the world speake truth ; whether this so prouident a man , bee not the onely man of wisedome in the world . And I would to God all that haue soules to saue , would bee thus wise vnto saluation , and would bee as prouident for their soules , as they are carefull for their bodies , that wisedome might imbrace vs all for her children .

Now the second propertie of true wisedome is ; it serues to regulate and rule out our actions , making them goe in a straight and right line : for all our wayes are crooked wayes , till such time as wisedome make straight steps vnto our feete : and therefore Wisedome may well bee called the soules Controuler ; and happy is the soule , where wisedome is controuler . For Wisedome or Folly is the Mistresse of all our actions , and folly is to our actions , as the Varlet Baud is to the Strumpet , to entise vs vnto sinne ; but wisedome is to our actions , as the naturall Mother to her child , to winne vs vnto goodnesse . Folly saith to the yong heyre , Be prodigall now thou hast it , and let it flie in vanitie : but saith Wisedome vnto him , Liue honestly , now thou hast it , and vse it to sobrietie . Saith Folly to the old Man , Bee couetous now thou hast it , and let it lye by thee . But saith Wisedome vnto him , Doe good while thou hast it , for therefore was it giuen thee . Folly , bids the angry man giue a stab for a wrong : but Wisedome is for patience . Folly bids the ryotous man exceed in his Dyet : but Wisedome is for Temperance . Folly bids vs get it , no matter how : but Wisedome is for conscience . And thus doe Wisedome and Folly striue for our actions : and one while we yeeld to folly , and another while to wisedome : but happy hee , who when hee sees Wisedome and Folly thus plead pro and con for his actions , iudges wisely of the matter , and giues Wisedome but her due . For such a man , hee is a man of wisedome , a man in whom Wisedome delights : For the obedient eare , is wisedomes delight : And therefore this man , hee is the onely fit man to heare Gods Voice ; because wisedome makes him to see Gods Name , while hee still beholds God in an holy contemplation , and still drawes neerer and neerer vnto God , in an heauenly conuersation . For the man of wisedome shall see thy Name : Videbit nomen , Shall see thy name . One would take it at first blush , to bee more naturall in proprietie of speech , for the Prophet to haue said , Shall heare thy name , rather then Shall see thy name . But it is most significant as it is , The man of wisedome shall see thy name . For wee often heare Gods name , and we feare it not . For some , who heare it , blaspheme it : and most , who heare it , regard it not with that reuerence , as beseemes the high Maiestie of so great and glorious a name . Whereas , did wee propose to our selues to see Gods name : did we see , and behold , with the eye of Faith , the holy Angels of Heauen still praising this name : Did wee see and behold the Diuels in hell trembling at this name : Did wee see and behold the Saints on earth adoring this name : Did wee see and behold all the creatures of God obeying this name , our hearts would tremble within vs , to take this holy name into our mouth , but with feare and reuerence : we would feare vainely to sweare by , and blaspheme as wee doe , this holy name , which the Angels in Heauen , with continuall . Halle-lu-iahs , praise & magnifie : and the Saints on earth , with all the deuotions of an humbled foule reuerence and adore : and wee would euen quake and tremble , sleightly , as too too commonly wee doe , vpon euery small occasion , to vse this holy name , at which euen the Diuels themselues doe tremble , and all the creatures of God stoope , and obey . And therefore , he that is a man of wisedome amongst vs , he will endeuour to see further then ordinarie ; he will see Gods name : When he heares Gods name to be a name of Power ; he will withall in the rare workmanship , and exquisite fabricke of Heauen and earth , see and acknowledge the Maiestie of this name : when he heares Gods name to be a name of glory and great renowne ; he will withall , in the continuall praises of Saints and Angels , who dayly sing Te Deums vnto God , see and acknowledge the glory of this name . To be briefe , hee that is a man of wisedome amongst vs , when hee heares Gods Name proclaimed in his Word ; if this mooue him not , hee will ioyne his eyes with his eares , and see Gods name glorious in his works , which will strike him with astonishment . For wee are all of vs like the Queene of Saba , 1. King . 10. readier to beleeue our eyes , then our eares : She heares of Salomons wisedome ; but shee credits not the report , till shee comes to be an eye-witnesse of Salomons glory , when shee is greatly astonied to see his wisedome , and the glory of his house : So wee , hearing of Gods wisedome , his glory , and his power preached vnto vs in his Word : though our tongues confesse not so much to the world , yet our hearts ( such is the imagination of the heart , onely euill , and that continually ) oftentimes fondly call in question the truth of what we heare , and doubts arise whether all bee true : But when once with our eyes wee see Gods wisedome , in the order and gouernance of his creatures , and his glory and power in their excellency , we then beginne to stand astonied at the lustre of so high a Maiesty . And this is it which holy Iob confesseth : I haue heard of thee by the hearing of the eare , Iob 42.5 , & 6. but now mine eye seeth thee , I abhorre my selfe , and repent in dust & ashes . And therefore againe and againe let mee vrge it to you , as you desire to approue your selues men of wisedome ; haue this property of a wise man in you , to haue your eyes still in your head , ready vpon all assaies to see Gods name . And in your prosperity , see Gods gracious name , to praise him for his bounty ; in your aduersity , see Gods powerfull name , to call vpon him for his helpe and mercy : see his name , a tower to defend you in danger : see his name , a sweet oyntment to refresh you in sicknesse : see his name , a Sauiour to saue you from your sins , that ye despaire not of mercy : and see his name , a Iudge to question you for you sinnes , that you presume not of mercy . To be briefe , set God alwaies before your eyes , and in all your actions see Gods name ; in the beginning , to begin in the feare of his name , and see Gods name in the ending to conclude to the glory of his name , that your actions being begun , continued , and ended in him , they may be crowned and accepted of him .

Thus , would we still but see Gods name for the direction of our actions , wee should not neede to feare Gods rodde wherewith he punishes the obliquity of our actions : but because wee often , more for fashions sake then any true deuotion , presse to this and such like places ; onely to heare Gods name , and yet prooue little better , because withall wee doe not propose vnto our selues to see Gods name , to feare Gods name , we , who will not vse our eyes to see Gods name , for this contempt are heere summoned by the Prophet to vse our eares , and to heare Gods rod : Heare ye the rod , and who hath appointed it : of which but in a word .

It is not beare ye the rodde , but onely audite , heare ye the rod : so that if ye heare the rodde , and preuent the stroke with penitence and teares , with fastings and with prayers , and all the true deuotions of an humbled soule , it is in your owne choice whether or no ye feele the rod : For Niniueh that great City , when shee no sooner heard the rodde , Yet forty daies , and Niniueh shall be destroyed , but from the highest to the lowest , Ionah 3. they humbled themselues in sackcloth , and in ashes . This humiliation of theirs , their fasting , their sackcloth , and their ashes , were as so many Orators to pleade for mercy for them in the eares of God , and God spared the City , and heard their cry : because they first heard the cry of his Voyce , Yet forty daies , and Niniuch shall be destroyed , and straight vpon it humbled themselues in dust and ashes . Now God , he cries the same in the eares of this City , as hee did to Niniueh , audite , heare ye the rod : and if ye now heare the rod as Niniueh did , & humble your selues with fastings and with prayers , nor onely so , but which is most memorable in Niniuchs humiliation , as it is recorded in the 3. of Ionah , v. 8. If euery man turne from the euill of his way , some from their swearing , some from their carowsing , some from their oppressing , all from their euill dealing : thou beloued City of God , vpon this thy humiliation , the rod shall much rather depart from thee , then it did from Niniueh : onely audite , heare ye only , ye men of Israel , and wash thee , O Ierusalem , Ierem. 4. v. 14. from thy wickednesse , that thou maist be saued . Now as the comfort is , the rod , it comes not sodainly and vnawares vpon vs , but with an audite , first heare yee it , which is as the word of peace offered to a Nation , before the sword be once vnsheathed for the battell . So the comfort also is , that it is but virga , it is but a rod , it is not the axe in the 3. of Math. laid to the root of the tree , quite to cut downe euery tree that bringeth not forth good fruit . It is not virga ferrea , Gods iron rod in the 2. Psalm. to crush and breake in pieces these bodies of earth , like a Potters vessel : but it is onely virga , it is onely but a rod ; and as the comfort is , that it is onely but a rod , so the comfort also is , that it is a Deo , it is from God , God hath appointed it , who is our Father , to be a gentle correction for his children .

But let not now these comforts make vs carelesse of the iudgement , and because God is slow to anger , and doth not straight punish , but often first call vpon vs for repentance , Heare ye the rod , & so amend : Let vs not wilfully mistake Gods mercy , and vpon this bee slow in our conuersion vnto God , because the punishment , when it comes , it is but a rod ; let not vs slight the punishment , and seem carelesse of the iudgement , because the rod , when it is vpon vs , it is in a Fathers hand , who is most tender in his punishments ; let not this encourage vs in our sins , for though the rod be from God a Father , yet is it also from God a most seuere Iudge , though the rod come with an Audite , Heare yee it , and make delay ? Why , the more delayes bee in the stroke , the more heauy is the stroke , and payes the homer when it comes : though the rod when it comes , be but a rod , yet a rod it is , and such a rod , which makes the whole world our enemy ; for the whole world , it is Gods rod , wherwith he scourges the rebellious nation . The fire , it was Gods rod , to consume the two Captaines of the King of Samaria and their followers , who came violently to surprize the Lords Prophet . 2. Reg. 1. The earth , Numb. 16. it was Gods rod , to swallow vp Korah , Dathan , and Abiram , for their rebellion : The water , it was Gods rod , to drowne the old world , and to ouerthrow the host of Pharaoh : And , for a long while , the infected aire hath beene a rod vnto this City . Warre , it is Gods rod , to punish the vnthankfull abuse of peace : Famin , it is Gods rod to punish the vnthankfull abuse of his creatures : Pestilence , it is Gods rod , wherewith , for a long time , God hath punished this City , and now hee doth but strike a stroke or two with this rod , take away some one or two with his heauy plague ; and that not often neither , but now and then , to see if this his gentle correction will make vs wise ; now at last men of wisdome , to see his name , heare his rod , and feare his Maiesty , that the euill come not vpon vs for our sinnes .

And thus now you see , though it be but a rod which is heere menaced against vs , yet in that it is a rod , it is enough to set heauen and earth against vs : and therefore sith it is so , that euery creature of God , at the great Makers command , is a rod ready at hand , to scourge the rebellious nation , this should teach vs to liue in an awfull feare of this rod , and when Satan tempts vs to sinne , to looke about vs , and thinke euery creature we see , an enemy to vs , if wee sinne ; for this will make vs enemies vnto sinne . Haue we then ( if we be wise ) still an eye to this rod , and so learne we to feare God , in whose hand it is , that while we liue in feare of God and of his rod , God may not feare vs with his rod : For , as for vs ( Beloued ) wee feare what our sinnes deserue , there is some rod , some iudgement or other houering ouer our heads : but let vs in time preuent the Iudgement , and heare the Lords Voyce from Heauen . Now hee doth premonish vs , that hee may take his rod from vs , and not punish vs , let vs come before God with tears in our eies , with Peccaui in our mouthes , with deuotion in our hearts , and with almes in our hands ; that God seeing our penitence , may remoue his punishments . It is an vsuall saying amongst vs , Euery good childe , he will go vnto his father , and keep his Mid-lent with his father . And let vs heerein approue our selues good children indeed of God our heauenly Father , in going this day vnto him our Father , euery one of vs , who are so many Prodigals of Gods graces and mercies towards vs , following the good resolution of the Prodigall : Luke 15.18 . goe we vnto our Father , and say vnto Him ; Father , wee haue sinned against Heauen and against Thee , and are no more worthy to bee called thy sonnes : Accept vs , Holy Father , we beseech thee , and imbrace vs with the armes of thy mercy , now we come vnto thee : spare thy people , who turne vnto thee with fastings and with prayers , and all the true deuotions of an humbled and sanctified soule , and take thy rod from vs ; for we will heare thy Voyce to obey it , and see thy name , to feare it and to praise it : Onely open our eyes , that we may see ; and our eares , that wee may heare ; and withall , Open thou our mouthes , that our lips may speake thy praises : and so will we daily confesse , to the honour of thy Name , vnto him that loued vs , and washed vs from our sinnes in his owne bloud , and hath made vs Kings and Priests to God his Father , euen to Iesus Christ , Reuel. 1. that faithfull Witnesse , the first Begotten of the dead , and prince of the Kings of the earth ; vnto Him , and vnto Him alone , for the riches of his mercy vnto vs , be all glory and praise , from this time forth , and for euer . Amen .

FINIS .