The Purifying of Unclean Hearts and Hands By Richard Vines London, 1646
fi Ofe3 f T UT E YI 0 F +41 VNCLEAN HEARTS and Hands: OPENED In aSERMON Preached before '6.! the Honourable Houle of Commarq s E!' at their folemne Faft, Yanaary 28. 1645. in Margarets Welbninfler. s. ..,-. By RICHARD V I N E s, one of the Affem- km_ bly of Divines. a7 l A 4 P s A L. 2 4. 3,4. Who !hall afcend into the hill of the Lord ? and who , ad and in hm holy place ? ,,,, He that hath clean hands and a pure heart. a .- ed blith Pu by Order of the Houle of e c 0 m m 0 N S 1.50 4 iZ4J LONDON, Printed by G. M. for Abel Roper, at the figne of the ,v04,'i againft St D toilians Church in Fleedi-reet. 1646. ..,... 4 66 VSZ4 6A3 vAxiA3C)1\30.13t),;.1Ch1,2C6J PAJI,./..1C,,..1::),..1C-0A.10QC,IAJCì..3 .1, \-:ii.--), 414 4414 ciko 4V4 *)1; '4'4 4ik) ei.',, V& 4-T4 t4''. e-14 4jk, Cj41 4.14 4i1" 44-4 '-'4.'") Z.4". ,, ..
Die &fercur j 2$ °. January, 1645. ORdered by the Commons aff'embled in PARLIAMENT, th at M. Long and M. Holland do from this Houfe give thanks to Vines for the great pains he took in the Sermons he preached this day, at the intreaty of this Houle, at St e /largarets WeO.o miñfier, (it bung the day of Pub, like Humiliation) and to defire him to Print his Sermon. And it is Ordered, that none Ihall Print his Sermon, but who £hall be licenfed under his handwri.^ Ling. . Elynge, Gera) arl. D.Cómo , 9 ppflint .4be r9per to print this Sermon. Richard vines,
TO THE HONOVRA ELF, HOVSE OF COMMONS .Affembled in Parliament. Inch Auditours who will futfer the Heb.t3.zz8 word of exhortation , as they encouroge the Minifler to doe his, fo they /hall be f ure to know their duty; which is not ordinarily the happines ofgreat perfonages. This Sermon w as preacht upon ane of the dayes of your [olcmn approach and drawing nigh to God. It was.no feafon to prefentyou with fats cies dreßed in cobweb lzwn, or thin notions cloathed with ayr. The Popifh fails did but change folid meat into fu'eet meats. Thefib - jeé of the fermon is cleaniicig and purifying; 'which as it was necefary by the law, before the unclean perfon might draw nigh to. God, fo it is required ofyou ; if thou prepare thine heart, and wretch out thy hands towards him ; iniquity be in thy hand, put it farce away: fQr then tlialt thou lift up thy face without fpot,
s Cos.o.27. tiip-L7nctm. he Epiflie Dedicatory. fpot, lob 11. 1 3 ,14,i i. It is a liber y which Mi- nit ers claim by'ertue of their commiffion, to (peak, exhort, and rebuke with all autho- rity, Tit. T,1 j. You that are the tutelar pa- trons and aff rtcurs of juI liberties, doe like _your felves, in countenancing and encouraging this alfo : fojhall you hate theminiflery of the. Word ai 'aies ready to helpyou, to beat your corruptions black aid blew, which to doe, is both the duty, and beauty ofyourfackcloth-dayes The Lord who bath faid, That the pure in heart (hall fee God, Matb.5 8. And that be that bath clean hands, !ball be fironger and fIronger, lob 17.9. fo draw nigh toots in the light of his countenance , and fßrength of his arm, that you who have defended Religionfrosn being trampled upon, may prefer re itfrom be. ing torn in pieces, and fee the good of Jerufa- fern all the dayes ofyourlives. So prays, rourfervant 1n chrift lc fits, .1 Richard V irres.
.3,. .._; I A SERMON PREACHED before the Honourable Houle Of COMMON S, upon the day of the Monethly -Fail, 7ananary 28. 1645. JAMES 4. 8. Draw nigh to God,and he will draw nigh to you : Cleanfe your hands, yefinners, and pu- rifie your hearts,ye double - minded, Y worke at this time (by agreement ) is to bring up the rere of this text, that it may appear to you in a full bo- dy ;you received (in the fore -noon ) the invitation to that, which is not only the main, duty, but :alto the chief good of man,To draw slikb iv God : -And you, have ( I hope ) rafted, of <tlCfweetneiTe of, that ;promife which See M. Caryl his Sermon upon the for. mer part of this test.
2 Luk.iq.so. A Sermon preached before the Honourable which God doth make,or the entertainment which he gives to fuch ; God will draw nigh to you ; fo the Prodigall fon arofe and came to his father, and his father ranand fell on his neck and kiffed him. The ¡art fon comes, the compaf orate father runs. God an- fwers his people in a way of retaliatìon:ifthey draw nigh to hire, he will draw nigh to them : and this drawing nigh of God to us, is like the neerer ap- proaches of the Sun,which by his heat and prolifi- call influences,gives life and beauty to thofe things that before lay dead and buried, fhrowded in the winding fheet of the winter (now. That part of the Text which comes under my hand (Cleanfe your hands, ye (inners, and purifie your hearts,ye,double minded) contains in it, j. The Prohibens , or impediment prohibiting this mutuall drawing nigh ofyou to God, of God to you ; and that is, the pollution of your hands, the uncleanneffe or corruption of your hearts ; for it is not poffible there fhould be coalition, or com- munion between God and wicked men ; there- fore it is Paid, PJal. i 5.2 6. with the pure thou wilt thew thy felfe pure, and with the froward thou wilt Phew thy felfe froward : Plato faw this truth, Plato in Pha- ( faith he ) -r&S 1.44; ',Actfci xaOecgx igáarzeTeag dare. , the law of contrariety forbids puritie and filthi- neifeto touch, that is, to have fellowfhip or com- munion, ikgmd Au :vxma0e, Touch not the unclean thing, 2 Cor.6.17. God is fo farre from drawing nigh unto, that he will hide his eyes from unclean hands. The reafon Why he delighteth not in our fattef1 Sacrifices, why our incenfe is an abomi. nation --
Houle of Commons on the Fait, January. 2 8. i 645. nation to him, why he hateth our new Moons and appointed feafls, why he will not hear our multi- plied prayers, is the uncleaneffe ofour hands,ifa.r. from the i r.to the end ofthe i 5.verfe ; Thou art of purer eyes then to behold evil,and canif not look on iniquity,faith the Prophet,Hab. r .13. that is , thon canit not countenance the violence and oppreflions of thy people, the grievance and vexationdone un- to them by wickedmen, much leffe, draw nigh to men of fuch unclean hands. 2. The rernovens prohibent , or the removall of that impediment, and that is, cleanfing ofhands,and purifying of your hearts, for faith the Prophet, ¡ft, 1.16. Wafh ye,make ye clean, put away the evil of your doings from before mine eyes ; ceafe to doe evil, learn to doe well , feeke judgement, relieve the oppreffed, judge the fatherleffe, plead for the widow : (And then it follows) Come now and let us rea(on together, faith the Lord. Our diffimilitude and unlikeneffe to God, is a barre to this mutuall ac- quaintance and communion, for a man unlike to God, cannot but diflike him. As white is no more contrary to black,then black to white: fo Gods ho- lineffe is no more contrary to our wickedneffe, then our wickednes is to his holines : and therefore there can be no drawingnigh together, unies either God recede from his holines (which cannot be) or we be - leanfed and purified from our uncleaneffe, which s the onely way to make this communion dole, fweet and firm. That the Text is proper and feafonable for this day of our Humiliation is plain, not only by that B z which See the word '?J explica ted in M. Ga- taker his learn. ed Treatife, called,Godr ye on b>ii,frae!
. , -1111111111 4 A Sermon preached before the Honourable which immediatly followes in the 9. and io. ver. se afflided, and mourn, and weep hUmble your [elves in the fight of the Lord. But b: Text it fill-, for what is the i?Prl the main bufines of a Taft, but to fearch for the Lord with all our heart, to lament after him, to draw nigh unto, and meet our God e and what is the Toffip or main bufines of them that Eft, but to bring forth the wicked, nes that is in their hands, and the predominant cor- ruptions that are in their hearts, and as witnef- fes againft them, to caD upon them the Done of execution that they may die. A FaD is not meer- ly a fermon and a prayer, there is a propriety in that ordinance or duty. The fermon fhould fpread your finnes before you, and your confeffions and prayer fhould fpread them before the Lord. The fermon puts the afhes on your heads, and dreffes your fouls in that fackcloth , which you are to wear as mourning garments, in your prayer and humiliation. I with our Fafts may not lofe their property, like phyfick , which by often ta.- ling, becomes at length a diet, rather then a me- dicine. There is in the words triplex et,va, a three-fold conjundion. double-minded and Sinners and cleanfe your purifie Hearts. I limn firft break the fhell, by explication ofthe termes. The word Up.,f762,zij finners, as it lignifies in generall any I-inner, in oppofition to a righteous man,
Hou f e of Col-anions on the knf t,Janu ary. 23 . i 645. man, Fyn. 5. p c'. As by one mans difobedience, many ware made tic úì] =nre's, fo by the o- bedience`0f 6ii , {hall many be made [4 'Ka<ol] righ- teous .. o "i'ÇTfp °ckiatl it álfo figniftes a wicked man, or of flagitiouslife, a fanner raT' icox,v, therefore its often Laid [T=i, .- ?.di J'] Publicans and f n hers, and Luk.7.3 7. a woman in that City which was [áüaçTvxás] afint?er, that is,an adulteref e, or a harlot, as it is generally expounded ; and if we fbrvey the beginning ofthis chapter, what brawl - ings, envyings, lofts, felf- feeking, did raignea- mongft this people, ., we (hall fee good reafon to take the word fanners, for fùch as did lie in more open and fcandalous finnes, men of unclean hands. The wordcgt.2 9, double minded, is once before: ufed in this Epiíile, chap* r.8. and fignifies fuch as have double, (or as the Syriack exprefferh it) divi- ded hearts, it anfwers the Hebrew expreflion a heart and a heart, which the feptuagint doe inter- pret word for word, itxoYa 74 xn,fla, and Syma- chats (whomChryfofloyn on, Pfal.iz.z. calls dNQ- pwrvet r c) renders it v_gJi r_an kgiZt'Nn, we (hall belt underftand the íenfe of the word, by comparing it with the oppofite thereunto, and that is á ,Jîc NQ?a;, Efrhef .6.5 . Col.3 . z 2. Simplicity, or f nglenes of heart, it is a grace recommended to fervants, In finnlenes of heart as unto Chrirt, not with eye fer- vice as unto men ; And again its faid, In finglenes of heart fearing God doing' what f never yoodoe from your heart, a to the Lord, And not to man ; where you have finglenes "óf heart defcribed, to be the 13 3 fteerage i Chron . a s 33. Pfal.IIa.a
Man .nn4ihpY A Sermon preached before the Honourable ffeerage of the heart, by the fear of God in a right line, to intend and aim at him and his glory, in all you doe; for thofe crooked, ferpentine, and fub- till vvindings and turnings of heart, which are' called, P falm. i45.4,á. crooked miffs, that are like a vvinding vvay, or vvinding brooke, that runs in and out ; or, like a vvinding ífayre cafe, where a man goes but three or four flepps, and then turnes to another point, are let in oppofition to uprightnes of heart ; fuch of and an, fuch in and out hearts cannot be upright, they then are double minded. I. Whole hearts are not fingle and entire with God, but divided between God and felf, being N- affed with carnali and vvorldly lulls, policies or ends. Like the heart of an Adulterer, or Adulterefee (fo thefe double minded ones are alto called, verf 4,) which is divided between husband or wife, and fome other ftrange love. 2. Whofe hearts are not fixed upon one center, but uncertain., moveable , and inconftant with God, Cap.i.ver.8. A double minded man ù unfit- led in all hrsmaies. The word is,áTáTOs, vvhich lignifies that he is at no fetledneffe within himfelf, but offand on, by reafon oflufts that mutiny with- in him, and carry him away from chufing, and rating upon God alone and this inconflancie rifes from the former, namely, the divifion of the Mart, for it being divided in it felfe by reafonings, felf- interefis; lulls, cannot be., conflant in attend- ance upon God. It is but by accident 'that the weathe-
Houle of Commons on.the Fall, January. 28.164 T. weathercock points towards the Sun, namely, be- caufè the winde and Sun are both in one corner. If the winde turn, it turns away alto. 2 . Clean fe and pairifie , xx9,07uTE,ÿ yvíac , thefe words are promifcuoufly, and indifferently ufed by the Septuagint, to interpret. the Hebrew vvords that lignifie to cleanfe and Puri fie ; and there is in thefe words an allufion to legali uncleannelfes, and the purifying of them ; for as in the law, be- fore an unclean perfon might draw nigh to God, he muff be purified from his uncleaneneffe : fo thole that will draw nigh to God , or would have God draw nigh to them , muff cleanfe their hands, and purifie their hearts. The Heathens had their ceremonious wafhings, and purifyings , as preparative to their facrifices. and prayers; and this heart- purifying,.and hand-clean- fing, is that purgatory thorow vvhich vvee mutt go, if we will draw nigh to God in vvorfhip and com- munion ; God will be ferve.d with cleane crea- tures.. 3. ,Hands and hearts. The heart is the' womb, vvhere luft is vvarmed and conceived ; the fhop, where the forge , anvill , bellowes fire are for the forming of luft, and making of it. ready. The hands are put for the executive and inftrumentall powers, that bring it forth to light, and a6t it; é Te ¿J t cS T» ct A4 77çt, Rom. 6. 13. the vveapons of unrighteoufneffe unto fin : In íhort, the outward and inward man being filthy and unclean, muff be purified from corruption of heart and life. ror he that Bath cleane hands, and a pure heart, rf4t. EO lava'um;uP ¡acrificem, rru c. 1a1a14tat rem diviná faciam. Pl3ur. inaulul. rt J.cGV_ÆY` ,y ?.c, rzç se,g,i 65 xfnor ä veoxw v. Plutarch. irt M4rio.-
8 ;R. A sermon preached before the Honourable Pfa1,24.4.5. (ball receive the ble jfing from the Lord, and righteaufnes from the God of his fálvation. I £hall now come to the matter of the Text which I will handle. i. In the two parts of it diflin1ly. Cleanfe your hands, purifie your hearts. z. As thefe two parts are in connexion one with the other : cleanfe your hands, and purify your hearts. 3. As they !land both together, in reference to our drawing nigh to God, and his drawing nigh to us. Draw nigh to God, and he vvill draw nigh to you. Cleanfe your hands, &Nc. You may eafily fee that here is very little fpecu- lative, or notionall matter, but praaicall, and fuch as will fall molt properly into ufe, and into matter of application. We have now to deal vvith your hearts and hands, and not your brain. Here vvillbe no fine thin tvafers which vvill melt upon your tongue, and vaniíh in a little fweetnes and yet fuch novelties and running banquets are all for the palate of thele queafy times Religion! how art thou turned into a kinde of Philofophyof opinións, in danger to he 'a: me ft. fcëptiek,, or terra incognita, an every thing, a nothing, a thirìg fi a vvanton fancy to play withall,:a fcnootli't6irigue to talk of, made up of a brain and ä mouth,rttt7 out heart and hands. How can it be otherwife when the tree of knowledge is much prefe d be- fore the tree of life From the firfl part, Gle nfe ÿ'ó -hd viers, I obferve; 1. A
;CO 110 Hotifi of Commons on the Fe January. 28.1645. - -9 T. Acorruptand wicked life argues a man to be a ftranger to God, and God to him. 2. They that will draw nigh to God, muft clean fe their hands. A corrupt and wicked life argues a manto Doi7.r, be a ftranger to God, and God him ; for other- wife a man might draw nigh to God, and have unclean hands too, which the Text fuppofes that it cannot be. That power which drawl's man into acquaintance with God, doth pro- portionably kill finne. That power which Awes from God in acquaintance with a man, kills .finne : whether I p.;oe out to the funne, or the funne come in to me, the da.rkneffe is expeld : finne hath not dominion o- ver them that are under grace, Rom.6.14. the knowledge of God fets a man bofe from his bondage to the enflaving lulls he before {-cued, ye 'hall know the truth, and the truth ¡hall make you free, John 8.32. draw nigh to God, and be unclean if you can. That faith which is uniting to Chrift, is a purifying faith; rebellion againft the Commandements of God, is inconfiftent with communion with God ., you may faft,and pray, and ask,that you may confume upon your lulls, ver.4. like a cutpurfe in a Church, who comes not thi- therto leek God, but his prey. They that draw. nigh to God, -mat eleanfe their hands; i i II waft) mine hands in innocency, fo will I compaffe thine A Itar,0 Lord, Pal. 26.6. Where you may obferve, that thankfgivings and praifes, which the Pfalmift calls facrifices of fhout- ing,
io A Sermon preached before the Honourable ;'rif 'r 1-; ing, or loud mufick,, Pfal.27.6. and wherein they Lorirus in.f fa'. ufed (as one faith) cheros altere circum altare, are to '6 6, be performed with wafhen hands : fo in your prayers, the Lord requires that you 1hould lift up pure hands, t Tim.. a.ó. and what a Tweet refle;i- on may you make upon your deliverances which are wonderful!, when you can fay, I was upright with God, and I kept my felf from mine iniqui- ty r Therefore hath the Lord recompenfed me according to 'my righteoufnes, according to the cleannefs'e of my hands in his eye -fight, Pfà1.18.23,. 24. If ye fall into flraits, and be plunged into depths of mifery ; If your face be foul with weep - ing, and on your eye. lids be the /hadow of death ; what a lifting up of the head will it be unto you, to be able to fay, Not for any injullice in my hands e Job.i6.17. Ifthe Lord (hall deliver this Ifland from the oppression and injuflice under which it hath groaned ; what a crown and comfort will it be to you, that it is delivered by the purenes of your bands? Job.2 2.3o. To conclude. If there be a frufiration of our coun'ells, and our endeavours bring forth nothing but winde ; You (hall ende the reafön why God makes all void and ineffetuv all, lfa.S9.6. Their webs fhall not become gar- ments, neither fhall they' cover themfelves with their works ; Their works are works of snigi ity, and the a of violence is in their hands. That nothing may be loft, let us pickup the particulars that are offered unto us in this point. i. That God invites á 8.70x4, great hnners to draw nigh to him, and promifeth to draw nigh to them,
he :to ou up ái ich ght me lt u, ,a it á f? mule of Cononons on the Fe, January .28. i 645 Y I them, o ye fanners, no fuch firangers to, God, but they may come into favour, intimacy, and com- munion with him great fanners are oftentimes made great Saints : God engraves his image in unto- ward wood, that the churlifbnes ofthe matter may ;he more commend the workman ; he calls them to him, being yet overwhelmed with finne, and in their drawing nigh to him they are cleanfed ; as Chrift Pent the Lepers to the Prieis, but v ,t'y.r, as they were going they were cleanfed, Luk.i ¡.i4. 2. He bids there fanners cleanfeand purify, their hands and hearts," but how can corruption cleanfe it felf? can unfavoury fait feafon it felf? No. God purifieth the heart by faith, 42.15.9. and every man that bath this hope, purifieth himfelf, a john 3.3. Chrift is he that comes by water and blood, i 7oh.5.6. that is, by all manner of puri- fying, typified by legali purifications. This is (faith a learned man) one ofthe rnyfteries ofthis law (ofpurifying) that a clean perfon was him- Ain Évotb irt Pelf made unclean, by touching the holy water, Numb. 9. or fprinkling it upon the unclean : and this is the great mÿfteryofthe Gofpel, that he whofe blood cleanfeth us from all finne, i .?ohn 1.7. and in whom being a clean perron is no finne, Mould yet be made finne for us, and for our clean - fing. And ás an unclean perron is faid to pu- rify himfelf, Numb i9., z 2, & 20. becaufe that (though there was a peculiar water íorthat pur- pofe, and that alto to be íprinkled on him by another) it was his duty to come unto that pu- C a rifying
12 A Sermon preached before the Honourable rifying water, and make ufe of it : fo are you to purify your hearts, and cleanfe your hands , by comming unto that blood of fprinkling, Heb. 12. 22, 24. Faith will bring . you to this puri- fying blood : one touch of thrift by faith, drawes vertue out of him, which will drie up your running iífues. Humiliation , though it doe not properly cleanfe your hands , yet it plucks off the gloves,and makes there bare for wafhing : and godly forrow with its feven daughters as they are expreffed, 2 Cer. 7. z I. are cleanfing things. This is the way of your cleanfing and purifying, this is your duty, and . this through grace is your ability ; for the re- generate being principled ,loth, aet-; being puri- fied, doth purify himfelf ; and being kept by the power of God; Both alf keep himfelf,, as it . is faid, t john 5.g. 3. Sinners are to cleanfe their hands : but what are thofe finnes ? they are generally thofe outward finnes, or waies of wickedneífe where- in men ufe to walk, and which doe denomï nate a man: cívA,io,'v; a firmer of deeper die ; but in fpeciall we finde force more eminently cal- le.d ¡Miles of the hands, as oppreffion and vio- lence, Jonah 3.8.. blood,, Ifa -. I. 15. bribes, Ifa. 33. 15. injuflice, lob.I6.17. as there are alto . eye - finnes, ear-frnncs, tongue - finnes, &c. 4. Why is cleanfing the hands fit before purifying of the heart for the rule is, make the tree good, and his fruit good : in vain, doe, we go* about. to fweeten the ftream, when the fountain..
Hoof e of Commons on the Fas3', January. 28 .164 . fountain Rill fends forth bitter water To this I anfwer, that though it be but a follicitous trifling, to vex every pries and pos`teritts which. vve meet vvith in Scripture, and is but a. curiofity to take pains to fay, nothing, left we might feem to leave any thing unfaid,., yet there may fome account be given of this tranfpofi- lion : as 1. The Scripture fometimes puts. that firft, which is vifibly firft, the figne before the. caufe, as when it is Paid, Calling and Election. 2. Becaufe conviktion begins at fome groffer fìnne, there the confcience begins to take fire: and God vvho hath the ordering öf tin, makes fome great fin very ferviceable and ufefull, to be, as it vvere, an entring wedge to break the knotty heart all to pieces. 3. Becaufe grace having once got footing in the heart, prefently . entersthe_ field "againf this kinde.pf fins, as ha, vino greater guilt, and by their bulk making the greateft interception of the light of Gods countenance,, and more inconfiftent.vvitha ftate.. of faivation, then thofe rebelling and rnoleffi- ing corruptions vvhich are vvithin. For the reafon of this print, That they who Reafov c. dram .nigh to God, must cleanfe their hands. I flail offer only this. That thefe fins of our hands, do keep us at diflance from God, and God at diflance from us ; your iniquities have f parated between you and your God, and your fins have hid his face from you, Ifa.59. 2. This is the worfi effect and fruit of fin; that is is privative of our. union with, and fruition of God De- C 3. : pat:
A Sermon preached before the Honourable part from me, is as terrible a word as everlal ing ire ; It is ó CJ o,s cmh -dc. Jude 13. the 6lacknefle of darkenefe, the luftings of corruption which are in the regenerate, are ( as I may call them) tranf- parent fins, they obfirud not oUr communion with God; like the motes which are infinite, but hinder not the funs bright beams ,from us ; but thefe hand -fins or wickedneffe of life , are opacous, and put us into the flack, by their between God and us, and doubtleffe while we are in love with fin, God is asunpleafingto us as we are unpleafing to him, nor would we any more draw nigh to him then he to us. Give me leave thus to convey the,notionthat I have upon this point, Commerce is one thing, Communion is ano- ther : As a man will have commerce or trade with an enemy, a firanger, any body, to trade with him for profit, and to gain fome- commodity which he hath in his hands; but Communion, which is in way of love , friendfhip or acquaintance, he cares not for, nor would by any means admit of; ío a man,whofe hands and life are full of fin, and his heart full of enmity to God, may yet have fome coin merce with God in duties or or- dinances, to ferve his turne upon God, uti Dec ut fruatur mundo, and to make tile of him for his own ends; as its faid,ver.4. rou aske, that you may confume upon your lu //s; but communion in way of league and f rierdfhip with God, and fruition of him in way of fpeciall love and favour, he neither can have;nor will, except he alto give a bill of di- vorce to his bell beloved lulls. I
Houfeof Commons on the Ffl,January. a 8.1 b4 i . IS I come now to make application of this Generall uCe. Point to you , and the 1.1íe is in the. text, Cleane your and to cleanfe ¢esfe worke to be fet upon, or a finner purifie, and to cleanse his hands too, which are full of profitable fins, 7urne ye every one from your evil way, and from the violence that is in your hands, 9onah 3.8. It is a wonder that the chip wherein we are, fo laden with fins of all rankes and fubordinations of men, King, Princes, Jud- ges, Lawyers, Gentry, Miniflers, people ( ef- pecially in fuch grown feas as we have been in ) fhould live to this day ; for you know we en- terd into this wilderneffe, wherein we yet wan- der, with our former Egypt -fins upon our backs, and we alas did not firíl make even before we went upon a new fcore ; we fail, we pray, we Covenant, and yet we are as double minded, as foul handed as before ; ungodlineffe, unrighteouf- neffe, felf- feekings, hypocrifie, religioufneffe for our ends abound amongft us, and contempt of the Miniftery more then ever, fo that preach- ing of the word by the Minifters of this King- dom which for foundneffe, fpiritualneffe and fucceffe, hath not been (I was going to fay) pa- ralelled, (I may truly fay) exceld in any part of the world, is by very many now judged to have been a ?+Monepoly, and fit among other Mo- nopolies to go down and to be made a common. trade. Not many years ago, when it was both, danger and difgrace to hold forth the profefïìon, of the name of Chrift in truth, what appetite: h;
I 6 4 Sermon preac hed before the Honourable had Chriftians to the fincere doarine of Chr ff,, and of regeneration and mortification of fin e How did they, in their private meetings, lay liege to the throne of grace with united ftrength, and antidote themfelves againft the in- fec`fious air of thofe times e whofe eyes were thought too dear for thole faithful' meffengers of. God at whofe feet they fate r what contend- ing was there for the faith once delivered to the Saints': what burning love had they each to o- ther .? what onenes of heart and minder Now alas, .fotne of thole good ears of corne are mil- dewd,and manyrun all up into ftraw,and do not ear fo well ; Religion vapours it ,felf outinto notions and difpïttes of no value, breaks into parties, and ammians+r is broken in peeces by mutual' animofìties ; fo era eft. t,h, it is obferved, that that fincere and true godlineffe, :, de conflan which flourifht and was warme in Chriftians un- Grotto: de ve- der the perfecuting Emperours, pall Confla tinutn ritate,lib . capit refrtgefcere, after Canflantine, when it vvas in inito. both fafe and honburable,it began to cool, and to break out into ambition, pride,contention,erc. If you will not own your fins, we that are Mini - fters muft cry aloud, Ifa.5 8.1. Cry aloud, blare not, lift up ay voice like a trumpet; and Am my peo- ple their tranfgrejions, and the houfe of 7acob their fins : and. obferve, I pray you, to whom the Pro - phet is commanded to cry aloud, namely,to fitcla as fought the Lord daiiy,and delighted to know .his wayes, as a nation that did righteoufnes, and forfook not the ordinance of their God; lush as did aske of God thei ordinances of Muftice, and took
! Houle of Commons on the FaJl, January. 2 8. I Sri 5. t 7 took delight in approaching to God, that fatted and affiiled their fouls, ver.2,3. fuch as made re. ligious duties the panders to their lufts, and the covert of their injuft.ice and opprefìion, hiding their filthy fores under a velvet philter ; Sin lies fall afleep and moft fecure in fuch men, the forme of religion is a bufe -coat to theirfins ; and ,therefore cry aloud, and cry impartially againft the fins of all forts of men, fo, as not to lick the fores of great ones, and bite the fores of poor ones, for that is rather to upbraid men with their poverty, then reprove them for their fins. You know, that Phyficians, Chyrurgians ( and fo.Miniffers ) are fometimes allowed to be cruell ; and the truth is, I fear we have lapt up the pills of reproof in fo much pap and fugar, that by allaying the bit -, t`rneffe we have fruffrated the operation. .0h, that you were all of you too generous to be flat- terd, and that you would fearch out particularly your own perfonall and bofome fins, fwearing, drunkenneffe, whoredome, injuftice, oppreffion for whiles we fpeak generals, no man thinks that the Cock crows to him, and fo goes not forth to weep bitterly ; upon a generall inditement of a. man to be a felon or thief, there can be no pro- ceeding to fentence, except the fad in particular. be expreft ; fo while you fay only in generall,We are f nners,. and do not arraign your felves upon part iculars,faying, Thisis, my iniquity, you can ne -. ver judge and condernne your felves as you ought. So much for the g.enerall. . , Now particularly to you (Honoured and Wor- P3rcicta!ae use, > 'thy)
4 Sermon preached before the Honourable thy) that are Members of the Honourable Houle of Commons, di you are tingle per fons, fearch your (elves, confider your wayes , Is there any thing, in your hands to be cleanfed :' You are to purge the corrupt leaven out of your own houfeà, you, felves, your families, your places of office and truft are the proper fphere of your activity ; you. are for Ecclefiafficall reformation, and the (weep- ing out of corruptions out of the houfe of God but are you as intent upon perfonall reformation of your own wages do your own houles lye clean ? have you reali principles of godlines in your own hearts ? or are you carried meetly' by the Parliamentary genius or ftream , by a rapt motion ? In one word : are you not afraid of holines ? Thefe are things fadly to be con(- tiered For can you think that in good ear - nef< one black more fhould goe about to wafh . another r would you not fay, Why doth not he firfl make hirnfelf white, that the other may, thereby he perfwaded he can make him fo too If any cf you fhould lie in known finnes or lofts, can you comfortably, confcientioufly, and zealoufly contribute to the reformation of o- tahers r you may indeed doe that which is right. in the fight of God, but where is your com- fy' t, if it be not done with a perfe& heart He muff needs be afraid to hedge in the Sacra- ment, and to make it inaceffible to the fcanda- ious and prop hare, or to fettle a faithfull and fcarching miniflery in the place he lives in, that knowes he fhal but thereby make a rod for himfelf. b
goufe of Cornmons on the Fe, January. z 8. i 645 . 'fe I befeech you therefore to fearch your felves, that oat you may not be Carpenters to build an Ark for , others, and your felves be loft. It is a great ho- rgc nour to be a Member of this Parliament, but it our is as great a burthen too, as ever Lnglifh men ti underwent : and I flail crave leave to tell you k further, that you may become the greateft fin - ,l. hers in the world by it, for now the finnes of lc: the Kingdom may become yours ; the Here- 'roil . fies, blafphemies., and crying wickedneffes of ye oppreffï.on and injuftice may become yours ; es they are ether mens fins by commiffion , they ly are your other mens fines by your omiffion of a that opportunity, and duty of your place to id provide for remedies preventive and removent of i them, fo farre as they may come within your r. knowledge, and the reach of your power. That h which Scripture calls partaking in other mens fins, e addes more guilt to men of all forts, efpecially Miniflers and Magiftrates , then is generally thought of Take heed of making your felves partakers of thofe hones and abominations, which you hate the thought of : and the Lord keep alive your zeal by this quickening confï- deration. 2. So much being fpoken to any of you re- fpeäively, as fìngie Members : Give me leave to addretfe my felf in a word or two to you the Honourable, and for ever to be renowned hody. Is there any thing in your hands, the cleanfing away whereof may caufè you to draw nigher to God, or God to draw neerer to you r D 2 you
20. rl Ser3nox pt eached before the Honourable you have had a miraculous hand with you this laff year ; and there is with you as a token of Gods drawing nigh to you, fuck a chain of fuc- ceffes and vic`fories, confiding of fo.many links, without any flaw or breaking off between them, as very few people have to fhow in the world again ; I befeech you watch the door againft the entrance of that which ufually attends either great parts, or great benefits received,. and that is pride : as we eafilyer take cold when. we are warm : fo its naturali to man to be puft up with fucceffe. I (hall offer to you this hum- bling confederation ; when I¡rael was in the aft of leading two hundredthoufand of Iudab in triumph, having gotten a mighty victory over them ; there was a. Prophet that prefl upon the' Conquerours a feafonable argument, that took very much- with them, and wrought them in- to amore equal' temper, and it was this, 2 chron. 28.10. but are; there not with you, even with you, fumes again.?t the Lord your . God ? So fay I to you : are there not fmnes with you, even with you ? reflect_ upon, and examine your (elves. There, are. very many hard cafes. in the Kingdom. I am not fo out of my felf as to lay them at your door, a you area body, becaufe indeed Fcannot, ( and yet if I could, I durft doe it) but I moff humbly give caution to you, who are the fhields, the healers. There are many for- lorn and defolate perfons, that follow you with cryes for the price of their husbands and fa- thers lives or limbs. It is not charity, but ju- (lace.
of cut. ks, irld the 1fr ttd ire tft Houle of Commons on the Fail, January. z 8 .1645 . z I flice to refrefh their bowels : many have given down their milk freely, and yet after all have their breafts bitten untill they bleed, by urlaw- full plundering, fpoyl and violence : many in- ftruments imployed, are very Jharp bitten and prey for themfelves.The intention of the Phyfi- cian and of the Leech is not the fame. He intends to draw out the blood in due proportion , as his patient can bear : Shee hath no other gage of her fucking, then till The be full as The can hold. It were juflice to fqueefe thefe-fpunges, that have fuckt themfelves full, and to leave them as dry has they were at firfl.. Let difference be made of mens faults ißí their punifhments : there is no reafon, that Petèr who denyed his Mailer of infirmity, and Iuda4 that betrayed him delibe- rately, fhould be both in one prxdicament. Let not juflice be byaffed by partiality.. A Judge ought to look with no other eye, but the eye of the law, which looks at things, and is blinde to. perlons. Let juflice be fpeeded, that expenfes and attendance eat not out the principali in que- ílion,, ulxnos 5.24. Let judgement run down like hater, and righteoufnes like a mighty Flream ; and above all, fluke your hands from bribes: whe- ther bribes by prefents, or by kinred, f-iendfhip, favour, one puts out the eye as well as another, and there may be quid pro, quo bribes, when a man will lend his vote to one , to have. it paid him a- gain, in a caufe when he will call for it, and opi- nion-bribes, (as I may call them) when a man will endeavour to carry another thorow,..becaufe he D 3 is
22 4 Sermon preached before the Honourable is of his opinion and judgement in other things ; Oh let juflice dwell in your tents, and in your hands.And if in this ataxie, or confufion of things it be impofïible to prevent, or remedy many mi.:- carriages, as I think it is, (confidering that many who run in to the common ícathe -fire, doe not intend the quenching of it, but the Peeking of an opportunity,inthat confufion, to rob them that are in mifery, and to fifh for themfelves) then my prayer (hall be that of Hezekiab, 2 Chron. 3o. 18,19. The good Lord pardon every one that prepa- reth his heart to feek God, though he be not clean f ed 4ecerding to the purification of the SanCivary. And fo I paffe on to the fecond particular in the Text, Purifie your hearts, ye double minded ; whence I take up thefe two points. I . Double minded men have corrupt hearts. 2. This double mindednes hinders both eur drawing nigh to God , and his drawing nigh to us. Double minded men have corrupt hearts : for its Paid, purify your hearts, ye double minded. Doublemindednes is a divifion of heart between God and force other preponderating luf?, or felt - interef}; and fo where there fhould be no divifi- on, but finglenes and integrity, there is divifion ; For all the heart, all the minde, all the foul, and all the ftrength , is that which God calls for. There are force that have no heart, they have no thoughts of God, no re!ifh ofhim, no byaffe to- wards him ; it was an ill omen in facrifices, quan- do cor de, fecidet_, when there wanted a heart; there can
,.. Igs lau ro f an 'hac my fed d; Hoge o f Commons on the Faft, January. a 8.1645. 23 can be no expe6tation of any returne of hearties prayer, hearties performance of duties ; and this is the common pofture of fpirit of the ignorant, and fecure worldlings. There are force that have double hearts, they pretend to have a zeal of God, and they profeffe the name of Chrift, and hang out the Chriftian colours : but through hypocrr.- fy and partiality to their own ends, and felf-re- fpe%ts they halt between God and B441, or en- deavour to comply with two matters, or they part their friendfhip and love between God and the world, as ver.4. Ye adulterers and adultereffes, know ye not that the friendfhip of the world is enmity with God r There are force that have one heart, and this is that which God promifeth to his Covenant-people, and wherein he delights, when the heart is totum hnmogeneum, whole and undivided from him, then is it a perfect heart,and of a happy temper or conl itution, being of chaff love, afIec`tion and faithfulnes to God, not vitia- ted or deflowred by carnali copulation with other bale lufts or ends ; do but obferve our Saviour in that Paying of his, Math.6.2 2,2 ;. how he oppo- feth unto a Tingle eye, an evil one ; If, faith he, Thine eyebe jangle, and then when you would have expected that double fhould have been oppofed to Jingle, he faith, But if thy eye be evil, thereby fìgnitying,that if it be not fingle., it is naught and evil ; and whereas one might think, that a dou- ble eye bath more light then a fingle : our Savi -. our tels us the plain contrary, that a (angle eye makes the body full of light, but a double eye fills
A Sermon preacbed before the Honourable fills it fullofda.rknes . Its true there is in a double minded man, foreeye to'God, that is, fo as to ufe his name to fèrve felf -ends, or to colour and cover his fìnifler aims ançi intentions. As a har- lot whole heart goes after unchafl loves, will yet have a husband too, (that is) to colour and hide her lewdnes ; fach are thefe which are dou- ble hearted: they have a Sabbath for God, and fix dayes fort Heir lulls : they retain to God, and wear his cloth, and fometinnes wait and attend, but they are their own men for the moll part, andwork for them felves ; Religion unto them is but the fralking horfe, under the fides whereof they creep, to get a (hoot at their own game ; hdw often loth God in Scripture finde fault with this kinde of profeffours ' when ye failed, faith he, zech.7.5. did ye at all fag unto me, even unto me ? and again, when they howled upon their beds, they have not cryed unto me with their heart, they - afiemble themfelves for corn and wine, and they.rehell againfl me, Hef.7.r4. An ¡frac lite that is without guile, that hath but one heart, is a rare man, and worthy of an Ecce. behold, in- deed an Ifraclite. In the opening of this point, I (hall follow the threed of that explication of this word ( double minded) which I gave in the beginning. 1. This double rnindednes is an uncertainty of the heart with God, not fixed upon a center, but off and on, as times, occafions, and interefls doe lead on, or draw,off, lo farre you will goe with God, as your way and his doe fall out to hold together:
¡sauf e of Commons on the Faß, January. 2 $. 1 645. 2 "5 )11ó1e alto rtid has. will r arse and End, l is eel ne; he, t together: and until! you mutt pull dawn 9eró6ea nms calves, as well as Ahabs Baal, and then you part with him when it comes to fuch a pinch; fo alfo in adverfity or affli Lion, we make ?Yaw arum vota, mariners vowes (as they doe in a ftorm) and when we ,are on fhore,_ and landed out of danger,. We eat the Covenant we made before; Rf 1.78.24. &c. when he flew them,then they fóught him, andthty returned and enquired early after God, and they remembred that God wits their rock, and the- high God their Redeemer. .Nevertheles, they did but flatterand lye unto him, for their heart weu not right with him, ror were they flédfaíi in his Covenant. If the heart was right with God, it would be cer- tain and fledfaft with him. Conflancy is but the daughter of fincerity. Its a hateful! thing to fet fail to every winde, and to change colour fo often, being no fàfler tyed to God in the tempeff, then we can be loofened in the calm ; Be what you were in the siorm : in your affliiion you will abide to befpurred withoutkicking, and are ve- ry tame under reproofs: but when you are lifted tip and are at fhore, then.to put you in minde of your vowes and Covenants in the day of your trouble,is as an unpleaf ng a thing, as to put a Marii.er at.fhore in minde of his vowes or 'pro - miies made at Sea. Its no great danger to re- prove men fharply when they are low, any cow- ard may firike a 1114111 that is down, but (believe it) when men are aloft and high, and may more fafelyer be dealt ;withal! by [freaking, then by E the
Sermon preached befäre the Honourable the fpurre , then it is f omewhat to come nigh the heels of truth , for it may haply ílrike out his teeth. 2. This doublemindedneffe is a divifion of the heart from God. r. It is divided between the promifes of God, and the difficulties oppofite, when a man laies his dead body and the dead womb of Sara in the séales , againft the promife of having ifaac, this is fenfe fighting againft faith. 2. Between confcience and lust, confcience dï- dates, luft byaffes, the inferiour appetite muti- nies againft the fuperiour light, and leads it cap- tive, video melioraprobvque,deteriora fequor. 3.Be- tween Religion and policy : and then Religion commonly goes by the words , 7ersboam and the Kings of Ifrael, to comply with their politick re- fpeé s,fet up, and continued a felf- devifed wor. chip. 4. Between God and the world , of God Ind our own ends,as they here in the Text : when we make God a meer fervant to our felves, and move upon a private center of our own : the heart is cunning and fubtile in fquinting towards its own ends: visibly we will be for God : under hand we leek our felves : fo the planets in their daily motion from Eaft to Weft, move as the fixed `tarres, but they have another motion of their own, which is creepingly by ftealth, and mom . unperceivable then the other. For the ufe ofthis point, let me turne the words . of the Text once more upon you, by way of ex- hortAtion ; ruri f yosrr he,trts,ye double-minded, cart.- out
Hotcfe of Commons on the FV, January. z 8.1645. out thofe dividing lufts, policies , ends , which draw you away from God ; and pluck off thofè falfe byafies of felf- intereft, and Pelf Peeking, which caufe you to wheel off from the true mark or fcope of all your defires and endeavours : you will be found faulty if your hearts be divided, fimplicity of heart is ofgreat account with God ; there is afiî iica fim licitas, r coi, m, vita, the fimplicity of the affe, and of the dove .; the former is a defect in the underftanding, the liter is the grace of an honeft heart ; and this furs` is that which is of eíteem with God. In matters of judgement and juftice between man and mans you are to have two eyes, to look both wait's: but as they that take aim Phut one of their eyes, left the fight fhould be diftrated fo in your aims and ends, your eye is to be fngle, in intend- ing God,and not felt : let Chrift increafe, though you decreafe. The greateft matter above- board, and which all mens expetations and mouthes are full of, is the fetling of Religion and of the Church. Re- ligion is (rerum-publicarum quoddarn quaff coagu- Cur æus lur) that which ca ments Common-wealths to- cap,ij, gether, though now it be made the ball of con- tention, and the great divider of us into parties; we divide it, and are divided, being farre more theme/ogle-minded thereabour. Oh that God was firí Pet into poffeffion of his right, and that his Tabernacle was pitcht, before any of the lots, for our own liberties or interefts were drawn. E z This t,
$ A Sermon preached before the Honourable This was the oath that David fwore in his afßi- ¿ions, Pfal.1.3 :.a,3, He fware unto. the Lord, and vowed unto the mighty God o Iacob. Surely I will not come unto the Tabernacle of mine hors fe, nor goe up into my bed. X mill not give fleet to my eyes, or (lum- ber to my eye -lids, untill J finde out a place for the Lord, an habitation for the mighty God of Jacob ànd this is the firft Article in our vow and Cove - nant.What the reall impediments are, doth not fall within my way : but the Pelf- interefls are to be fearched out. i of yet,fay fome, and their reafon is the fame, with that of the common fort of peo- ple, againft inclofures in former times : If every mans owne Mould be inclofued., they fhould lofe their freedom ofcommon, and that liberty they u -, furped all the field over, or (as others hope) that after we have turned round awhile,, we may haply returneto the fame pofture we were in be- fore, and having loll our way in tl'.e miff, may come back again to the fame place whence we fet out at firft. if any, (fay others) let.it be a George on horfe-back that 'lands at doer with a wooden dagger, but keeps no body from going in, the theef gaffes under his note into the houle, as well as the true - man.. Not this, fay fom cf thofe that are towardthe;law,for then haply many contentions might be guencht at the bottom of the chirnney,before they game out at the top : and fuch may be the want of grift, as it may tend much to the hinderance of their mill. Nothing thats ,ane,fay.the Libertines, for we have gon loofe fo
Houle of Commons on the Fafl, January.2 8. i: dg. 5. fo long,that now we cannot goe ffrait laced. Its irkfome to wilde birds to be coopt up in a cage un- der difcipline. Thole that have been fuch proficients in the fchool of liberty ,ina few years, as:ro commence teachers and preachers of the Word, or have grown to be fuch illuminates, as they pretend, will no more rejoyce in, or accept of,a Government which may degrade them, or refolve them into the firff matter or elements of their compof Lion, then Souldiers of fortune (as they are called) can re- joyce in a peace concluded and fetled . There might be named many other filch like ends and intereffs; which carry firoke with men, and are the caufes of our divifì,ms; which would in great part be quenched, if the game was plaid on all hands, by confcience and finglenes of heart : let us therefore fearch out thofe felf- refpeds which lie dole in us, that we may finde the head of that _Mitts which thus overflowes the banks.. That ouble- mindednes which keeps us at diffance from God, doth alfo keep us at diffance from one ano- ther, and therefore that we may be dv'p.4.0 s, phii. 2.2. of one accord, I doe- for my own part cont ceive it much conducing, that whatfoever touch- ing.thefettlement of the Church, (hall paífe your hands,- may (in the main parts thereof) goe forth into the world, feconded with the . reaions and grounds of it : for-doubtles, the reani :wwhich in- duced you to fet the ffamp of authority:upon ire, will avail much to make is pa.ffe currentlywith o- E 3 theis. , 29
.4 Sermon preached before the Honourable theis. You know, the Gorgons head which ftsuck all men dumb in former times. The Church, the Church, is not likely to have the farne operation now, in this Peeing and fearching age : though men will willingly be fubje2s to your authority, yet alfo,as they are men, they will bejraves to reafon. 'There is in your hands already ( Renowned and Honourable) fomething which was printed by your appointment, for your fatisfa6lion, in one main propofition, which if it Might fee the pub - like light, might give light to many who are vet in a cloud or miff. So much for this point. There is yet a fecond, arifìng from thefe words : Purify your hearts,ye dou- ble-minded. And that is, A double- minded man through the uncleannes of his heart, keeps at diftance from God and God keeps at diftance from him. He that is byaffed. with fome predominant Tuff , -cannot clofe with God fincerely, univerfally, neither will God impart himfelf to finch a man ; For let not that man think that he pall receive any thing of the Lord, lames 1.7 . would any ofyou fettle an acquaintance or friendfhip with a known Vertumnmr r , that will be a parafice at one time , and -a lud - -t4 at another : God is choice f his friends , he owns not filch às ferve their 4ufts, and are in heart divided from him. I have no time left me for this point : as neither for the confideration of both parts of this Text in conne:iou together : clean hands, and pare hearts: nor
Houle of Commons on the Fait , Januaty. a 8. I6q.5 , 3/ nor laftly, for the confideration of them both, with reference to our drawing nigh to God, and his drawing nigh to us; wherein I might have fhewen you how communion with Cod, and the power of godlines are linked together ; Draw nigh to God, and he will draw nigh to you : eleanfe your hands, ye (inners, and purify your hearts, ye double- minded. F1.?K IS.
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