The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.

THE CELESTIALL husbandry .

RIght Honorable , and well beloued in our best be loued . I knowe that many haue been the flowers that my brethren the Prophets , haue gathered out of the garden of Gods word : giuing a fragrant smell in this place : so that I know not what flowers to gather , to present you withall : that formerly yee haue not seene . Yet , in this my meditation , I considered of my worthy Auditors , and so fitted my text , accordingly . Some of them , being Iudges , and Magistrats , that fitly I might speake to them , of Iustice . An other part of them being inferiour subiects , that also I might speake to them of obedience . In a word considering that heere are vsually auditours , of all sorts , I haue made choyce of such a text , as doth speake to all persons . I feared to speake of Iudgement , least it should make the weake harted to tremble . Or of mercy , least the wicked should be secure . Therefore I haue ioyned them together .

OSEA . 10. 12.

SOwe to your selues in righteousnesse : reape after the measure of mercy : breake vp your fallow ground : for it is time to seeke the Lord , till he come and raine righteousnesse vpon you .

QVo brevior co obscurior . The shorter this Prophesie is , the more mysticall . In the holy Scripture , these two things euer do concurre : Sententia breuis , res ampla , A finit sentence an infinit sence , as in a litle mapp we see a world of Countries , & what the foote cannot measure , in many dayes , the eye passeth ouer in a moment . This text is a little Mappe of the whole body of Diuinitie : & turnes ouer vnto vs a golden lease , whose inke is Nectar : and the penne , the wing of Angels : for the matter expressed is wholly celestiall . Quis sit finis iustorum it iustificantium iustos .

I will , in somesort , open the euerlastiing dores , and heere shewe you the King of glorie : and in him , your glorie . Therefore let an holie reuerence possesse your soules , and say with Iacob : This place is fearfull : none other but the house of God , and the gate of Heauen . where will appeare the loue of God in his Iudgements , to the sonnes of men : who in promising mercie , omits iudgment , but in threatning iudgment , remembers mercy ? as heere in this place .

And now as you intend to trauell with me , in this way , tye your considerations vnto two generall heads .

The first is a precept . The second is the consequent . The precept is affirmatiuelie set downe , and is illustrated by a metaphor taken from the husbandman . First , by the plowetime . Innouate vobis nouale . Plowe vp your fallowe . Secondly , by the seede time , Seminate vobis in iusticia , sowe to your selues in righteousnesse . Thirdly by the haruest time . Metite in ore misericordiae .

Euery one of these times , offer 3. branches apeece . First the subiect , the fallowe grownd . 2 The propertie of the worke , Plowe . 3 The proprietie of the persons , your , Plowe vp your fallowe grownd . Secondly , the seede time . 1 Sowe , There is the Propertie of the worke . 2 Righteousnesse , there is the matter to worke vpon . 3. To your selues . There is the extent of it . Sowe to your selues in Righteousnesse .

Thirdly , the haruest time , 1 The action or worke reape . 2 The manner , According to mercy , this is the precept , and the parts therof , and now the consequent followes : and is amplified thus : first by an argument , taken from their negligence . For it is time to seeke the Lord : Secondly by an argument taken from the benefit of it , till he come & raine righteousnesse vpon you . In the 1 obserue an action , seeke , there is the propertie of it , 2 whom , the Lord , there is the obiect of it . 3 why , for it is time . There is the compelling cause for it is time to seeke the Lord . In the second part obserue how longe donec vewiat vntill he come , there is the continuance of it . 2 Et doceat iustitiam vobis , and teach you rightcousnesse there is the ende of it . First by the acte , to teach , 2 by the qualitie , righteousnesse , 3 the persones , you . this is the consequent with the parts thereof . so that now if you will take a generall veiwe of these wordes , you , shall finde euery word a sentence and euery sentence , a world of matter it wants but a skilfull workeman . A Scripture very necessarie for these dayes , and I thinke , not vnfit for this present auditorie . Albeit to them , whose eares are alwayes listininge after nouelties , it may seeme to triuiall , yet I doubt not but to those that come with willing mindes to learne it , will proue very profitable . Therefore you Right Honorable whom God hath vouchsafed his owne name vnto heere vpon earth , with reuerence attend it . It is the ground of iudgment , therefore ye most worthy Iudges may liften vnto it ; it is the end of controuersies therefore yee skillfull Lawyers may take notice of it ; Here is matter of ciuill obedience , therefore ye inferiours may fitly learne it , also it is the instrumentall cause of faith , and repentance , therefore ye beleeuers may earnestly embrace it . Shimgnu debar Iehouah . Thus who so begins , and ends his dayes , shall dye the death of the lighteous : and his last end shall be like vnto his . The matter in the whole is an exhortation vnto holinessed : ana consequent enforcinge . The exhortation comes now in hand , being considered I by the plowe time , secondly by the seede time , 3 by the haruest time . The plow time by order , is first to be handeled : Aud in that , I noted 1 the supiect of the worke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fallowe ground . 2 The property of the worke . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 New plowe . 3 The propriety of the persons . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 your . And now the subject doth challenge , the first place .

THE SVBIECT .

NIru , Fallow ground , In euery scripture we are to con sider , Sententiam et intentionem . The sentence & the intent . Quid dicitur et quid intenditur . What is said , and what is intended . Euery scripture being to be considered either litterall , or metaphoricall . Litterall , when sence and sentence agree . As cursed is the earth for thy sake . Gen. 3. 17. metaphoricall , when one thing is Esa. 44. 3. spoken , and another thing is meant . I will power waters vpon the dry ground . So here we must vnderstand him , that hath heauen for his seeling , the earth for his pauement , the Sunne Moone & starres , for his hangings , the creatures for his diat , and the Angels , for his attendants . Man patt with all creaturs .

Man is called euery creature by the mouth of our Sauiour Mat , 28. Because he hath a participation of the best good in all creatures : and so more excellent then all .

Stones haue a being , but not a life . Plants haue a being , and life , but not sence . Beasts haue a being , life and sence , and yet none understanding . Angels haue being , life , sence and vnderstanding . But in man , ye may behold a Mappe of all these . For he hath a being with stones , life with plants , sence with beasts , and vnderstanding , with the Angells . A most sweet abstract , or compendium , of all crèatures perfections . Yea be not proud , because of all these , for thou art but earth . Earth is the lowēst of all elements , and the Center of the world . Earth must be earth , liuing earth to dead earth . Respice , aspice , prospice , looke back what thou wast , see what thou art , and consider what thou shalt be . Dust thou wast , earth thou art , and to dust thou shalt returne as Saith Phocylydes .

Ex terra corpus nobis est , rursus in illam , Selumur : et puiuis sumes . Our body is of earth and dying must , Returne , to earth : for man is made of dust .

So then it is earth , The difference is this : liuing earth walkes vpon dead earth , and shall , at the last be as dead , as his pauement , that he treads vpon . I thinke few be proud , of their soules : and none but fooles , will be proud of their bodyes . Quid superbis terra . Why art Obserue . thou proud O earth .

Man of earth is called earth : and I cannot passe this poynt , before I haue fixed your considerations , vpon this obseruation . How the Lord insinuates , his contempt of the wicked by cutting off their names , as not worthy to stand in his booke . The mention of which , would be a blur to his sacred leaues . This is the estemation , that the wicked beare with God . How thinke ye then , that their persons shall sit in his kingdome , whose names may not stand in his booke ?

Thus God crosses the worlds fashion : some times giuing them no names at all : As that reall parrable glues the rich man , no name at all but Diues . Some times by Luk. 16. 19 cutting off their names , as the seruants of Dauid , were serued by the Princes of Hannon : Who cut off their garments by the buttocks : and shaued off halfe their beards .

So God cutteth off halfe their names . As Aram is called Rame : leconia is called Conia . Surely when God takes letters , from their names , he intendeth also , to take blessings from their persons . Some times he giues them a by name : as the Bulles of Basan . And here the earth or fallow ground : as vnworthy of any other name , or title of Honor. .

It is not alwayes true , that , Quanto ornatior , tanto nequtor . The more adorned the more wicked . For surely greatnes is the fairest obiect , to the eye of the world , and goodnes to the eye of heaven . There is a glorious splendor , in pompous honor , if it come by the hand of God . For , They that honor me , I will honor , ( saith the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lord. ) And it is made as a promise of God to the righteous . Zecer fsaddik . The memoriall of the iust shall be blessednes , full of honor . Good lucke haue such with Pto. 10. 1. their honor .

But there are many , to whom our bonnets vaile , and our knees bowe , whom the sight of heaven scornes , as not worthy of those titles and complements giuen vnto them . For Deus vbinon est , ibi nihil eft . Where God is not , there is nothing . For he that hath not Christ . How can he haue right vnto any thing ? For the condition runnes thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 All is yours , and you Christs . But first you must be Christs , before any thing , can be yours , Feede not your selues , then with shadowes . O iudex quisque sui . Let euery man be a Iudge of himselfe . Cum te quis laudet , iudex tuus esse memento . When any man prayseth thee , remember to be thine owne Iudge . Whether these things doe belong vnto thee or no. Plus aliis de te quam tu tibi credere noli . Do not thou beleeue other men , more concerning thy selfe , then thou doest beleeue of thy selfe .

If you desire your names to be registred with the pehne of eternity in the kingdome of glory , write them , your selues in the kingdome of grace , with the penne of obedience : and there reade them , to your comfort . They stand sure with God before : not sure to vs vntill now . If you would haue God , to dignifie your names , with titles of honor , then honor his name , with songs of prayse , and the fruite of obedience . Remember his great and glorious name , saith Moyses . And fitly said Dauid , that our helpe standeth Beshem Iehouab , in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 name of the Lord . Maintayne the glory of it then , with your strenghts : and sound it out with your prayse , that so God may write you , not without a name : nor with a by-name : nor with a curtolled name : but that your names may stand at the full length , in his booke . That he reading the same , as Ahashuerosh did Mordecayes , then your service shall be found out with rewards : arayed with the Kingds robe : titles of honor : set on the Kings Horse , and Proclamation made : This is the man , whome the King will honor . Honor him with reputation on earth before men , and with glory in heauen , before Angels . O blessed are they , that stand registred , in the Chronicles of heauen , with the penne of the eternall spirit : and read in the leaues of obedience , in the kingdome of grace .

I haue not yet don with the subiect . This earth is a diuine , spirituall and immortall nature , called the fallow Man a diuine earth . ground , by a metaphor . This ground is incapable of suffering terrene fragillity , This is Gods ground , and that in an high and mysticall sence yet proper enough . The earth is the Lords . Yet he hath not such respect to this ground , as he hath to man , for whome he made it : but chiefely to the soule of man , which is this fallow ground .

There is a wonderfull mixture of the elements in man First , the Heart is placed in the midst , as the earth , or the center . 2. The Liuer like the Sea , from whence the springs of blood doe flowe . 3. The veines , like Rivers , spreading themselues abroade into the vtmost members . 4. The Braine which is placed 〈◊〉 , like the Sunne , giuing light and vnderstanding . 5. The Senses , like Starres , set rounde about like ornaments . And therefore man may well be called earth , yea Microcesmot , a little world .

The Earth is called Terra , which betokeneth the roundnes of the earth . Or it is called Terra , and hath that name of the over part qua 〈◊〉 . That is trod vpon , as being the foundation and ground worke of all . And is also called Humus , and hath that name of the Sea that is moyst , for without moysture , the earth is vnprofitable . They must be ioyned together . For if it be drie which is either by too much cold , and then it turnes to sande and gravell , or by too much heate , and then it turnes to Chauke and Oker . The earth must haue moysture , to make it fruitfull . This moysture is Gods grace , that makes the soule as profitable , as the showers from heaven , cause the earth to be fruitfull . The heart and grace must be myxed together : for it is necessary to divers ends . I Illuminat intellectum . It doth lighten the vnderstanding . 2. Inflamat affectum . It inflameth the affection 3. Frangit it cordis duritiam . It breaketh the hardnes of the heart .

Thus when the heart and grace are ioyned together they are fruitfull . Therefore the earth is called Tellus , because we take fruite therof . And Ops for it heapeth with fruite . Such is the heart of a good christian , that it floweth with the works of righteousnes , as appeareth Cant 2. 12. The flowers appeare in the earth , saith Salomon . Obserue with me , First the place . Baarets : in the earth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This earth is the heart and soule , that is the fountaine of them . 2. Nireu : they appeare : Inward grace bringes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 forth outward fruite . 3. The quantitie of them , Hannitsanim the slowers , set downe in the plurall , to shewe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the abundance of them , as our Lord witnesseth . This Earth is fruitfull , when the ayre of Gods grace hath giuen Iohn . 15. 5. influence , with the seasollable dewes of his spirit ; and the Sunne of righteousnes , hath bestowed his kindly heare , then followes a plentifnll haiuest , The blessed heart returns ten for one : yea , a hundred for one : as our Sauiour Christ saith . Obserue that the chiefest care of a Christian , must be to furnish his heart with grace and to Doct. plowe it vp with true repentance : which counsell is giuen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the wise man . miccal - 〈◊〉 nitsor libbeca ; Aboue all things keepe thy heart with diligence . The like conucell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is giuen by 〈◊〉 thy hart O Ierusalem . This also Pro. 4. 23. 〈◊〉 . 4. 14. is confirmed by the author to the Hebrues . It is Good the Heb. 13. 9. heart be established with grace . And to confirme it with the words of Christ , Take heed vnto your selues , that Luk. 21. 34. your hearts be not oppressed .

This course or order is not amisse , for the cause goes before the effect , Can there be a good life , which is the Re. 1. effect , before there be a good heart ? which is the cause : not Causaefficiens , but Causamaterialis , as Chrysostome obserues . In ore et corde tuo salutis causa , In thy mouth and in thy heart , is the cause of thy saluation . In thy mouth to confesse it , and in thy heart , to beleeue it If thou confesse with thy mouth , and beleeue with thy heart , thou shalt be saued . So then to haue good fruit , is to haue Rom. 10. 10. a good tree . A good cause , brings forth a good effect , for Qualis causa , talis effectus . Such as the cause is , such is the effect . And common sence and reason , doth teach vs , as Aristotle obserues , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In euery action the end and the meanes of the end must goe togeather .

The Smith heats his yron , before he beats it . The Carpenter lays his foundation , before he can erect his building . The husbandman plowes his ground , before he reaps his haruest . And a christian must haue a good hart , before he can haue a good life .

And as it is the ground worke , so it is the strength of man , both in nature , and in grace . In nature it is the first that liues , and the last that dyes , And it is called Cor , and hath that name of Cura , businesse : for it is in continuall worke . It is in man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The little world . Homo est coeli simulacrum , & interpres naturae . Man is the picture of the heauens , and the interpreter of nature : in whome is the heart , as God is in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the great world . Primus motor . The first mouer . It is no lesse in grace , the first that is sanctified , and the first that liues in grace , and is the castle of man . The consideration Psal. 112. 8. wherof made Dauid to conclude , that , that man neede to feare no euill , why Samuk-libbo his hart standeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 firme . And surely it had neede , for the Deuill dealeth with the heart of man , as the King of Aram dealt with the King of Israell . Which shootes neither against small , 〈◊〉 . King . 22. 31. nor great , but against the heart , the King and strength of man . Thus he dealt with Adam , insinuating himselfe , first into their affections : thereby stealing away their halts , and so drewe them to sinne . Thus he dealt with Iudas ; for he put 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into the heart of Iudas . Iohn 13. 2. And thus he fitst worketh with the hearte , and then the other parts of man .

And as it is the strength of man , so it is the salt , that seasons our obedience , whereby it is made acceptable vnto God : for obedience without the heart , is like the sacrifice of a dog , and the hire of a whore . A good worke without the heart , is but a glorious sinne . Non tamres ipsa , quam hominum affectus spectantur . Not so much the things themselues , as the affections of men , are here to bee considered , saith Faius . Potest quis & in paupertate , magno , & in diuitys pusillo animo esse . One may haue a franke minde in pouerty , and a sparing mind in riches . So it is not the worke but the mind . Vnum opus , sed non vnus affectus . It is one and the same worke , but not the same minde .

Thus the Lord regards not so much the worke , as the heart and minde of the worker , as the Prophet saith , This people honoureth me with their lips , but their hearts Esa. 29. 13. are farre from me . And therefore , in vaine doe they worship me , saith Christ . And as Augustine well obserues , Matth 13. 9. Quia non quid faciat homo considerandum est . Because we must not so much to consider , what it is that a man doth , sed quo animo facit , but with what minde he doth it . If wee doe build onely on the worke , wee haue no better euidence to shew for our saluation , then the deuils , and the reprobates . If we relie vpon miracles , and casting out of deuils : these are the euidences that the false prophets will bring : Lord haue wee not done many great workes , and cast-out deuils in thy Name ? yet , away from mee , I know you not , will Christ say . Or shall wee build vpon Matth. 7. 17. preaching the Gospel , supposing that to be a good euidence for our saluation ? This is the euidence of Iudas : and yet hee is gone to his owne place . Not the worke then , but the heart , is that , that will stand and goe for currant . To shew this , the Lord would haue a free-will Leuit. 22. 19. offering , among all the rest of his sacrificet .

Hereby shewing , that the heart must be ioyned with obedience . Yea , so did the Lord regard the heart , that he would not admit of any gift , for the building of the Temple , but what came from a free will , which was Exod. 23 , 2. but a type of the spirituall Temple . To the building whereof , euery man is to bring the timber and stones of obedience , and that with a good heart . And therefore as the author to the Hebrews saith , Let vs draw neere vnto Heb. 10. 22. God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a true heart , that so wee may serue him , that wee may please him : For God is a Heb. 12. 24. consuming fire .

And as the heart seasons our obedience , so in the heart is the euidence of our saluation , there sealed by the Spirit of God . Our euidence lieth not in any externall thing : it lieth not in the ancient calling of husbandrie , for Cain miscaried in that : nor in strength , for Golias could not preuaile thereby : nor in the office of a Prophet , for that serued not Saul , or Balaam : nor any kingly dignitie , that would not priuiledge Pharaoh : nor riches , they helped not Diues : nor glorious apparell , for it did Herod no good : nor policie in Achitophel : nor beauty in Absalom , could giue assurance of saluation . Temporale non potest esse causa aeterni , No temporall thing can be the cause of that which is eternall . In all these can be no euidence of our saluation . Nihil est firmum vel stabile in rebus humanis , There is nothing stable in humane affaires . It remaineth , that the heart is the register of our saluation . Per fidem facti sumus vnum in Christo. By saith wee are made one with Christ . And the subiect of faith is the heart : for with the heart man beleeueth unto Rom. 1c . 10 saluation . The other , they are extra nos , these intra nos , vero spiritu Dei inscripta , Written by the very Spirit of God . For God hath sent the Spirit of his Sonne into our hearts , whereby wee crie , Abba , Father . And though the sound of saluation delighteth the eare , yet the ioy and sweetnesse is in the heart . Deus est mel in ore , God is Gal. 4. 4. hon is in the mouth . Melos in aurc , Musicke in the eare . & iubilum in corde , and ioy in the heart . Veniet , veniet dies indicy , vbi plus valebunt pura corda , quam astutia verbis , & conscientia bona quam marsupia plena , quandoquidem index ille , nec verbis falletur , nec donis flecteur . The day will come , the day of iudgement will come , when cleane hearts will more auaile then crastinesse in words , and a good conscience then a full purse , seeing that the Iudge will neither be deceiued with words , nor mooned with gifts . If then a good heart shall bee of such worth at that day , it is principally to be regarded in this lise .

Now before we passe-from this , note with mee here , Vse . 1. the hypocrites , which haue onely the outside of greatnes , like stage-players , which appeare like Kings vnto others , themselues being no better then beggars . These hypocrites serue the Lord in shew , not in trueth ; Christians onely in name , Saints onely in shew . These are painted boxes , wherein are hid deadly poysons : vnder Iesabels painted face a whorish behauiour . These cleanse the outside , but within is a denne of theeuish affections . O Matth. 23. 33. generation of vipers , how should ye escape the damnation of hell ? Vnto this purpose serueth that storie wherein I reade of Hercules , which begot Scithes on a monster : whose vpper parts were like a woman , and her lower parts like a viper . Me thinkes the hypocrite resembles this monster : his vpper parts shall be like a woman , ( I meane his smooth and splendent words : ) but his lower Reucl. 12. 1. parts , ( or if you will ) his heart is like the viper . For as historians report , the viper eates a way out of the belly of her damme , with the danger of her life that bred her : so the hypocrite eates vp the bowels of his mother , the Church , that brought him foorth , crying out against disorders abroad , whiles there is none at home in his owne heart . I speake not against professors , but against hypocrites : to whom I say as Chrysostome said , Aut esto quod appares , aut appare quod es , Either be as thou seemest , or appeare as thou art . I would to God they would bee either open enemies , that so we might beware of them , or faithsull friends vnto Christ and his Church .

These are sicke of wantonnesse , in religion , and are so hote about the question de modo , that it is to be feared , the enemy steales away the matter of religion out of their hearts . It is strange to see , if that wee will not shew our selues refractarie , wrangle about shadowes , and speake against authority , our sermons are hissed at , and our persons are derided . These are prosessors of note , when they speake bitterly , their names cary it away strongly , with our scandals .

Note here the proud persons , with their top and top-gallants , that build towers in the ayre , and a heauen on earth ; whiles there is a hell in their consciences . The proud person is , Deo odibilis , diabolo similis , and , sibi damnabilis . Odious vnto God , like the deuill , and damnable to himselfe : witnesseth the saying of the Apostle , God reiecteth the proud , and giueth grace to the humble . Eucry 1. Pet. 3. 5. proud man is an idolater , because he loues his pride , and makes that his God : no maruell then if hee be reiected : For , Nemo potest Dominis rocte seruire duobus : No man can serue two masters , God , and Pride . Yet the proud man will ; and if either be vnserued , God shall : he will be sure to couer his backe with externall brauerie , whether God line his soule with grace or no. You shall see many of these gallants put a whole inheritance into a trunke , and metamorphise a whole mannour into a sute of apparel . And no maruell , when the best farme in it , will doe no more then pay for a paire of shooe-strings : besides , a band in the fashion , starched with the deuils liquor , and in the punke colour , to beautifie it . And now they flourish it out in brauery , what with their curled haires , painted faces , and foolish , if notfooles coates . Thus shine they like starres ; thinking themselues to be Gods among Saints ; when God knowes , and I feare , they be but deuils among men .

I conclude with the authour to the Hebrewes , It is good to haue the heart established with grace : and as Seneca saith , It is better to haue a soule furnished with grace , then a bodie decked with glorious apparell : that so wee might be like vnto Nathaniel , of whom it is said , Behold a true Israelite , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in whom there is no guile , Ioh. 1. 47.

But I haue not yet done with the subiect , New fallow your fallow , it was plowed before , but for the sowing of euill seede . The husbandman in the countrey can better vnderstand this then the citizen . The maner of the husbandman is , to fit his tillage according to his seede : The ground wherein he sowes Barley , Oates , Pease , and Tares , needeth but one yeeres plowing ; whereas the ground where Wheate and Rye is to be sowen , hath two yeeres plowing . During the time that it lies plowed , and not sowen , it is called fallow ground . Such is this fallow ground of their hearts , which was made ready for the sowing of iniquitie . As the same Prophet witnesseth , Cikerbu cattannur libbam , For they haue made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ready their hearts . And as another Prophet witnesseth , They lie in waite for blood . Likewise Dauid sayth , That they lie secretly , as a Lyon in his denne . Hos. 7. 6. Mic. 7. 1. Psal. 10. 9. Doct.

Thus the wicked , not of infirmitie , but of meditation and deliberation , runne into sinne . Prauus vsus vix aboletur : A wicked vse is hardly abolished . Assidua consuetudo vitium in naturam conuertit , saith Augustine , A continuall custome conuerteth vice into nature . For it is a pastime to the wicked to doe euill , whereas the godly hath no delight in sinne . Seneca by the light of nature could say , that , Bonus animus nunquam erranti obsequium accommodat : A good minde neuer reacheth the helping hand vnto error . Insomuch that the heathen said , that , Bona cupido animi , bonus Deus est : A good desire in the minde , is a good God . Whereas the minds of the wicked are bent to commit sinne with greedinesse , as Salomon saith , Come ( say they ) let vs lie in waite for blood . Of purpose , you see , not by infirmitie , notwithstanding Prou. 1. 11. the Lord , by the Prophet , pronounceth a woe against them , that imagine wickednesse vpon their beds . Mic. 2. 1.

There are two things that make the wicked thus bent in their minds to sinne . The first is the corruption of nature , Reas. 1. which is corrupt of it selfe , and iudges those things to be good , which are euill , and those things euill , which are good . As the Apostle witnesseth , The naturallman , knowes not the things of God : Yea , so farre off , that they 1. Cor. 2. 14. are foolishnesse vnto him : Si in ratione habitaret malum , &c. as Tollet obserues : If euill should dwell in the reason , then could it not will that which is good . I remember Virgils verse , Igneus est ollis vigor , & caelestis origo , Scminibus quantum , non noxia corpora tardant , Terrenique hebetent artus moribundaque membra . Those seedes haue fiery vigor , and heauenly spring : So farre as bodies Lnder not with fulnesse , Or earthly dying members clogge with dulnesse .

Wee neede not to borrow proofes from the heathen Poets , wee find them in our selues , and the infallible trueth of God hath spoken it ; that in vs there dwells no goodnesse , Rom. 7. And further , the same Apostle saith , Wee are all sold vnder sinne . And , There is none that doth good no not one . If our nature be thus corrupt , how can Psal. 14. it produce any thing but that which is euill ? The barren heart is the ground of my discourse . And according to the common distinction of euill , here is a double euill in this barren , and bad soile , Vnum quodmalus facit , One euill which the wicked man doth ; and then : alterum quod malum patitur : another euill which hee suffers . The euill that hee doth , is here the meditation to sinne ; or , as my text saith , a heart prepared to sinne : The euill that he suffers is the corruption of nature : which sauours nothing but vice . The Philosopher said , that the earth was a naturall mother vnto weedes , but a stepmother vnto herbs . It is true , in this earth , man , by a procliuity of his owne naturall inclination , is apt to produce all manner of euill , but can bring foorth no good : God must first play the husbandman with him : There is no Farmer that so labours his ground , as God must our hearts . Wicked men are bad earth , and base minded , and naturally sinke downewards , yea , with a dull and ponderous declination : All his actions haue a low obiect ; not out of humilitie , but of base deiection .

Apollonius reporteth one strange thing among the rest of his reports . That there was a people which could not see in the light , but in the darke : A strange report ; yet it is here true by experience : The wicked cannot see any thing in the light of grace : they haue their light onely in the darkenesse of nature ; for they here see and vnderstand through the darke cloudes of nature : No maruell then , if their heartes bee set vpon sinne , when they can see nothing but euill .

Neither is God in this any way causa Peccati , eitheir God not the cause of sinne . because his whole nature is corrupted , or in with holding grace from him . For the first , the wise man cleareth God , saying . This haue I learned , that God made man righteous : but he hath found out many inuentions . For how could a Eccles. 7. 31. good cause , produce an euill effect ? A Deo perfecto nihil malum , nihil turpe est , saith the Heathen ; From God that is perfect , commeth neither euill nor foule thing . Deus malorum causa non est , cum bonus sit . God is not the authour of euill , when he himselfe is most good . But as the Lord speaketh by the Prophet . Perditio tua ex te . Distruction Hosa 13. 9. is of thy selfe O Israel .

As God is not the cause of this corrupted nature , and so not the cause of sinne : so God is not vniust , in withholding his grace from the wicked : as some heretickes haue reasoned , in this manner . Priuatio est a Deo to be depriued is from God . Priuatio est Peccatum . To be depriued is sinne , ergo peccatum est a Deo , sinne is from God . But this is easily answered : for it doth not followe , because we can doe nothing without grace : that therefore God is bound to giue it . Indeed we are bound to serue him , but he is not bound to bestow his grace vpon vs ; it may be illustrated thus . The King can raise a begger to great honour : is hee therefore bound to doe it ? no man will conclude it . So it is with God , if he bestowe his grace vpon this man , it is his mercy towards him : if he doe it not to another , it is none iniustice to him . For his grace is free . I will haue mercy on him , to whom Rom. 9 15. I will shewe mercy : and will haue compassion on him , on whom I will haue compassion . So , though man be corrupted , God in no wise is the cause of his corruption . Then this nature being so corrupt , seeth , and tasteth nothing , but that which is euill .

A second cause or reason proceedeth from Sathan : for hee sitteth in the heart of the wicked , as a Prince vpon his throne commanding the same , how and when he will : This way , and that way : as the winds doe the Sedars in Libanus . As the Apostle Paul saith , They are taken prisoners by him to doe his will . He is a workeman 2. Tim. 2. 26. that is neuer without employment for them . The diuell by the testimony of our Lord , is the Prince of this world . Note then his Monarchy is great , and his kingdome bigger , then the kingdome of Christ . For broad is the way that leadeth to destruction , and many runne that way : But Matth. 7. 13. narrow is the way that leadeth vnto life , and fewe walke that way .

If his kingdome bee so great , no maruell if his employments be so many : euery subiect therein is a great States-man , for he is of the priuy counsell : and there is neuer a day , but there is a consultation between the Deuill , and the heart of a wicked man : The Deuill cannot be without the least of these , but with great danger to his kingdome .

There is a two-fold cable-roape , where by the Deuill drawes their hearts vnto sinne . The first is , the profit of sinning . Come cast in thy Lot with vs , we will finde riches , Profit of sinne tempts vs . Piou . 1. 13. and also fill our houses with spoyles . Sinne neuer comes emptie handed : for if it dyed , we would reiect it . We haue all earned Iudas his lesson , which is , Quid dabis ? And thus much doth the Apostle intimate in the Romanes , where he saieth What profit had yee then in those things ? Hereby shewing , that the end of sinning , was the Rom. 6. 10 : game of profit .

The second , is pleasure and delight : of this speaketh the Apostle in his second Epistle to the Thessalonianst Pleasure of sin tempts vs . 2. Thess. 2. 12. They tooke pleasure in vnrighteousnesse : And this is that , that aggrauates a mans sinne , to sinne , and then to take pleasure in it : Thus hee bindes two sinnes together , 1. 2 finne to doe it , 2. a sinne to loue it . So the Diuell began with Adam and Euah , to tempt them to sinne , by the pleasure of sinne , saying . Yee shall bee as Gods , knowing good and euill . In many arts , the more-skilfull , the more ill-full ; Armis polentior astus : Fraude goes beyond force . Thus Sathan hath stollen trueths garment , and put it on errors backe . And so because the wayes to hell are full of greene pathes and tempting pleasures , many runne apace , till they come to their owne place with Iudas . Sinne is a coach , the Diuell is the carter : then needes must they goe , whom the Diuell driues ; they are drawne to hell in pompe with two coatch-horses : Profit , and Pleasure . What makes the wicked to sell insufficient wares , to deceiue by falle waights , but desire of Profit ? What makes the luxurious to followe his lustes ? the drunkard his pots , and the gallants their apish attires , but Pleasure . If you thinke I speake too bitter ? I would it were not worse then I speake .

Behold the two wormes that eate out a mans life , and make him fall before he is aware into hell . See what an exchange the wicked makes : hee selles himselfe for profite . and his profite for pleasure : So that of all his labour , hee hath nothing left , but a wounded conscience , which runs as fast into despaire , as himselfe doth to damnation : not like Peter and Iohn , who stroue whether should come first to the sepulcher ; but like Saul , and his armor-bearer , whether of them should first dye vpon their swords . Wofull companions a wicked man , and a wounded conscience , striue who shall bee at hell first ; well , seeing they be in such hast , let them goe : but I wil not let you goe , before I haue taught you to make vse of this point .

First , here let the godly take comfort : who , how soeuer they sinne , yet they finne not with an intent . For whosoeuer is borne of God , Peccatuns non facit : worketh Iohn 3. 9. not sinne : That is , as Piscator obserues , Non dat operam peccato : giues not himselfe to sinne .

But here more secondly , that the wicked haue made a couenant with hell , and an agreement with Sathan : that they may sinne at their pleasure , and drinke downe hartie draughts of iniquitie : But woe , woe , vnto them : God will one day hold the cuppe of vengeance vnto their lippes , and bid them drinke their fill , that are now so thirstie after sinne .

Let me take you by the hand , and leade you as God did the Prophet Ezechiel , and shewe you this fallowe Fallow ground ground : as the Lord did him their wickednesse ; O that it lay in my power to preuaile with your affections , as well as it doth with your iudgements : It should not be long , before you would fall to the plowe , to turne vp this fallow ground .

First , looke vpon the drunkards , that intend to rise early to followe drunkennesse , and are strong to drinke wine . These gallant Epicures , and christened Athests , sit knocking on their benches , calling for more , and more : and yet more drinke ; crowning this day with ryots , and blessing the morrow with promised sursets .

Drunkennesse is one of the good fellows of our time , and most welcome to our doores , and well may he : for he vpholds the tap-house , the tap house , the brewer : and the brewer , the maulster : and the maulster , the farmer And all these are beholding to the drunkard . Drunkennesse was once the shame of beggers : but now it is become , the pride of gallants . Surely they are possessed with some master Diuell : for there is no small resemblance betweene those possessed in the dayes of our Lord , and these drunkards . Reade and you shall finde , some falling into the fire , some into the water : and others foming at the mouth ; and doenot our Wine-bibbers the like ? as the Prouerbe is . They were all drunke saue I , and I fell into the fire .

Yet I haue heard of many more that haue fallen into the water , and there haue perished in their drunkennesse : And daily we see them foming , and gorgeing out their owne shame in euery streete . Well might there force Barnard say , that Ebrietas est manifestissimus demon . Drunkennesse is a manifest Diuell .

The deuil brought drunkennes into the world , & these vphold it : for he was the first drunkard : The difference is this ; he was drunke with pride and enuie , and these with wine , and strong drinke . There be many kindes of drunkennesse in the Scriptures , A drunkennesse of vengeance : A drunkennesse of blood : A drunkennesse of sinne : A drunkennesse of pride : Yet all these are nothing to Deut. 32. Reuel. 17. this drunkennesse , namely , The drunkennesse of the throat . I haue read of a street called Vicus sobrius Sober streete : finde such a one in any of the populous townes of England , and it shall be put into the Chronicles . This drunkennesse is that , that giues denomination to all the rest ; and these drunkards , and wine-worshippers , are at it on their knees , drinking vp healths , from the ground of their hearts , to the bottome of their cups .

Wee maruell to see bread so deare , yet it is no maruell , when it is metamorphosed into drinke ; The Germanes were accounted great drinkers , and small eaters ; English-men were accounted great eaters , and smal drinkers : but now the saying is changed : English men are great drinkers , if not as great eaters : This is a very bad fallow , and must be plowed vp .

Come now to see another kinde of fallow ground , No trueth in men . namely , of vntrueth and falshood : Trueth is banished from the earth , Inque locum subire suum vis frausque dolusque : And in the place therof is come falshood , cosinage , violence , and deceit . If wee should with Diogenes seeke for it at noone dayes with a lanthorne , we should hardly find it : For they haue taught their tongues to lie . Iere. 9. 3.

Where is it likely to be found ? It should be in euery Hardly merchants and tradesmen . place , but I feare , hardly any where : It is a guest that is profitable for all , but entertained of few . It comes to the trades-man , and merchant , and seekes there for entertainment , but , Non est hic : It must be kept out from them , for the more ready sale of their wares : A darke light , and insufficient wares , false weights , and no true measures , best befit our calling ; Sophistry is more profitable for our gaine , then trueth . It is true indeed : for seldome or neuer breakes trueth out of their lips .

Well , seeing trueth is so hard to be found among merchants and trades-men , see we if it may be found among Lawyers , whether it hath any entertainement among Trueth is not among Lawyers . them , or no : for I hope they will not shuffle plainnesse into difficulties , nor finde out trickes to trip vp the heeles of the Law , wher by a mans cause is ouerthrowen , and himselfe goes home robbed of his money , deceiued in his cause , & cousined of his inheritance : and feele causes in their fists , before they will vnderstand them in their iudgements . I hope our lawes shall not bee corrupted , by meanes of ambitious Lawyers ' , though they swarme as thicke now , as the Friers in Rome : but not so couetous , as they be superstitious . And though these wilfull beggers are maintained of deuotion and charity , I hope most of our Lawyers haue not their maintenance by heaping vp coales , vpon the fire of strife and enuie ; for then should our good lawes bee abused , as if Law had beene made , rather for the enriching of Lawyers , then for the execution of iustice : No surely , to sell iustice is intolerable , but to sell iniustice , is either bribelie , or plaine knauery . God grant that none of them be possessed with some master-deuill , and so sleepe in sinnes then it is more dangerous , then profitable for mee to plow them vp : I will therefore pray to God , to conuert and amend them .

Now let vs step among States-men , and Clergie-men Is trueth among States-men . for trueth ; for there if any where , we are like to find it . They will not giue this answere with the Lawyer , Non est hic ; neither doe they thinke a dramme of policie , worth an ounce of verity : Obsequium amicos , veritas odium parit . Flattery and dissimulation is the way to preferment : trueth breedeth but hatred . Shall trueth for all this faile here ? Shall it not dare to shew it selfe , but be kept vnder harches ? as too many vse it , ( the more is the pitie ) , that make merchandile of it , and sell it for a little preferment , or a meales meate . And if it bee so , then this is fallow ground , and must be plowed vp . Ezek. 13. 19.

There is a third fallow ground : namely , the field of oppression : A very bad ground , and dangerous to the Oppression a sallow ground . commonwealth ; such is the sinne of Engrossery , that hoard vp commodities of all sorts , and so make a dearth , without a scarcity . These are worse then the deuill ; for he had some charity in him , labouring to make a plenty , where there was a scarcity ; when hee would haue had Christ , to turne stones into bread : But these cormorants cause a scarcitie in the midst of plenty , in turning bread into stones .

They haue crafty pates , reaching wits , and large purses : They compasse sea and land , as Christ sayth , to get all commodities into their hands : And when they haue gotten them , they sell them as they thinke good , not according to the quantity of the commodity , but according to the quality of their minds .

Who makes things deare now ? not God but deuils incarnate , infernall brokers : I meane , engrossing misers , that swarme about this , and other the like cities . Is not this oppression ? yea , an horrible and cutting oppression , eating vp the young and the damme , and all at a bitte .

Euery such engrosser , is a murtherer , not with a sword Engrosser a murderer . of steele , but with a sword of dearth ; it is not his hands , but his crueltie that killeth ; not his force , but his craft that wounds vnto death . Will you see how he doth it ? he seekes out for corne , gets it into his garner , pitches so high a price , that it stretcheth out the hearts blood of the poore to reach it : who can but attaine to the refuge Amo. 8. 6. for his sustenance ?

Is not this murther ? yes , a cruell kinde of murther to starue them to death . I haue read of a people that vse to feede their parents when they are in age , with fatte meate to choake them : but I neuer heard of any that did detaine foodel , whereby they might starue the poore . It is true , that Home malus fera pessima . An euill man is the worst wild beast . And also as the prouerbe is , home homini Lupus , man is a wolfe vnto a man . It is true in these : many haue perished through their crueltie : whose blood they shall answere for .

The engrosser is a thiefe likewise : for he steales away the corne that should make the poores-bread ; not with Engrosser a thiefe . the power of his arme , but by the strength of his purse . Hee fightes with a long weapon , that reacheth to the foure corners of the land , and robbes them in their owne houses before they are aware . If neede require , they can strike ouer sea , and robbe there , rather then their garners shall bee emptie . These are dangerous theeues ; They steale more in one commoditie , then the high-way theese in all the yeere ; yet these sit and stare the lawe in the face , and no man doth anything vnto them : where the high-way thiefe that steales for necessitie is trust vp : yet these are greater theeues by diuine lawe , and ought of the twaine rather to bee executed . But what care these for this ? they are too rich to be hanged ; yet they are theeues for all their greatnesse ; it is not their gold that can buy out their fellonious dealing at the day of Iudgement .

Like wise euery engrosser is an infidell , not trusting God of his word , which saith , I will neuer faile nor forsake Engrosser an . infidell . thee . And Christ saith , First seeke the kingdome of God , and then all these things shall bee giuen vnto thee . Tush , saith the engrosser , shall I depend vpon Gods word ? no , one bird in the hand , is worth two in the bush . A dramme of Mammons wealth , is worth a whole once of Gods service . O wretches , condemned of the very Heathens themselues , Estque dei sedes vbiterra , vbipontus et aer , et calum , et virtus , superos quid quaerimus vltra ? Ioue sits where earth , where ayre , where sea , and shoare , Where heauen , and vertue is , why seeke we more ? I may ioyne with these the inclosers , that steale away The inclosers , the poore mens commons from them , to make broader their owne territories , that they may dwell alone . Alone indeed , for neither God nor good man , shall keepe them company by their good wils . These ioyne house , to house : and lay fielde , to fielde ; whereby . there is almost no piace for the poore man to dwell in : and very litle or no pasture , for their cattle to feede on . And sure if it were possible , they would leaue them no ayre to breath in . These purchase large Lord-ships , and goodly monuments , if they would continue : how should that bee ? when the first stone of their building , is hewen out of the quarry of oppression .

Of this company are the couetous Patrons ; which are Wicked pauons . so infected with the golden dropsie , as that their Church doorts will not open , without a siluer key . Hee that will haue a Church liuing , must speake words of golde , and also subscribe with a pen of filuer , or els he must goe backe againe without . Is not this ground of oppression ? Yes , a hard ground , and a hard heart : Durities est hominis peccatum , obduratio indicium 〈◊〉 : Harduisse of heart is mans sinne , hardening of the heart is Gods indgement . And were not their hearts hardened , they would not deale , with the poore Ministers as they doe : much like the princes of Hanun , which cut off the garments of Dauids seruants , by the buttocks , & shaued off halfe their 1. 〈◊〉 1. 12 beards . So doe these oppressing Patrons deale with the Ministers ; cutting off halfe their liuings , before they can get into them , that they haue not sufficient to maintaine themselues , with any thinne dyet , and simple clothes . No matuell is they liue in such penury , when they must pay 300. l. for an In-come : If I did not know this by experience , I would not haue spoken it . I thinke these are of the mind of Dionysius , who comming into a Temple , where images were couered with costly 〈◊〉 , of gold and siluer , These ( sayd hee ) , are too heauy for summer , and too coole for winter : and so taking them away , clothed them with Lincy-woolcy : These ( sayth hee ) , are colder for Summer , & warmer for Winter . So deale these with vs , thinking a coate of Lincy-woolcy good enough , if not too good , for vs . Much like the custome . which is , as O doricus affirmes , of a people that in their sacrifice , they feed their gods with the smoake , and eate the meate themselues : So these feede vs with the smoaky refuse of their liuings , but eate the chiefe therof at their owne tables ; that is , they haue the corno and hay , and giue vs the pigge and goose .

With these I set the vsurers , that are much like the Vsurers a fallow ground . timber-worme , which to touch is very soft , but hath teeth so hard , that it eates the timber . Cato being asked what it was to lend vpon vsury , answered , Qaid hominem occidere , What is it to kill a man . The high-way theese wonnds not so deepe with his sword , as the vsurer doth with a piece of paper : for he strikes home , and hits all sorts of people . The Land-lord rackes his rents : The Farmer inhances his corne : The Trades-man rayseth his wares , and all to pay the Vulurer . Wee doe not all take vse , but I am sure there is none of vs all but payes vse . Chrysostome compareth Vsury to the sting of an Aspe , whose venimous infection casteth the partie into a sweete sleepe for a time , dispersing so into euery member of his bodie , that presently hee dyeth : Euen so the Vsurer seemes sweete for a time , but in the end , the venimous infection thereof will so run thorow a mans substance , that all that hee hath is quickly conuerted into debt . Much like a Tartarian souldier , that borrowing fiue hundreth pieces of Coyne , and keeping the same fiue yeeres , was constrained to pay seuen thousand backe againe . This is horrible oppression , and fallow ground that must be plowed vp .

Couetousnesse is another fallow ground , and must Couetousnes a fallow ground . bee new plowed . The couetous wretch hath his heart set on golde and siluer , and can speake none other language , but of Mammon . A thing much accounted of : for , Pecunie obediunt omnia : All things obey to money : Paul saith , that couetousnesse is Idolatry . It is the Ephes. 5. property of Idolatry to steale away the heart of man , yet not so forcible as gold . Dum vult esse praedo , sitpraeda : Whiles that bes came to a prey , hee becomes a prey : As Hosea saith in another kinde , Wine and new Hosea 4. wine : haue stolen away their hearts : So the more hee drinkes , the dryer hee is . Dum sorbit vinum , absorbitur a vino : He drinkes vp his wine , and his wine drinkes vp him . Qui tenet marsupium , tenotur a marsupio : Hoe holdes his purse fast , and his purse holdes him fast . O thou hunger of golde , and siluer , what is it not , that thou doest compell the hearts of men to buy and sell ? saith Tullie . The chariot of Auarice is carried vpon foure wheeles of vice ; which are , Faint courage , Vngentlenesse , Contempt of God , and Forgetsulnesse of death : And two horses draw it , Rauine , and Niggardship : To them both is but one Carter , Desire to haue . The Carter driueth with a whip of two coards ; Appetite to get , and Care to keepe . The deuill vs a skilfull Sophister , auetting the wordes of the holy Ghost , turnes bread into drinke : In the drunkard , no more our dayly bread , but our dayly drinke : Hee turnes godlinesse into Auarice in the couetous , crossing the saying of our Lord , First seeke the kingdome of heauen : but hee will haue vs first to seeke the world , and then , if there bee any time to spare , to seeke for heauen : This kinde of Sophistry hath deceiued the world . Plures allicit auaritia , quam peritia : Couetousnesse inciteth more men then knowledge doeth . So sings the world : Quaerenda peounia primum est , virtus post nummos . Haec Ianus summus ab imo perdocet : Haec recinunt iuuenes dictata senesque . First coyne , then vertue , tLs doth Ianus sing : And these through mouthes of youth and age doe ring .

This seemes sweete to a couetous man , that his heart is so set on couetousnesse , that with Esau hee will sell his birthright , for a messe of pottage : And when hee values vertue at the highest , it is but at thirty pence , with Iudas . A couetous man is a rebell against GOD , breaking his Commaundement , Thou shalt not couet : A traytour to his owne soule , and a Exo. 20. murtherer of men . This fallow ground must bee plowed vp .

The next fallow ground , that I would haue you to peruse ouer , is the fashion-mongers of our time ; I Pride a fallow ground . meane the sonnes of pride : to day an English-man , to morrow a French-man , the third day a Spaniard , then a Turke , and last of all a Deuill .

There is another kind of fallow ground : A generation Swearing a fallow ground . so ill tempered of the foure Elements , that it taketh and possesseth seuerall parts in them : their hearts all earth : their stomackes all water : their braine all ayre , and their tongues all fire , being set on fire , with the fire of Hell : these are knowen by their language : 〈◊〉 . 3. 6 There is Prouincia Caelestis : The Kingdoms of heauen : The speach whereof is Prayer , Praising of God , and speaking of heauenly things : but in this language they haue no skill . There is Prouincia terrestis : the language whereof is worldly pleasure , riches , honour , and the like ; and in this they are good Schollers . Lastly , there is Prouincia Infernalis : the language whereof is cursing and blasphemie : and in this they are perfect . Mens mouthes are dyed red with oathes ; it is no more newes , to heare an oath , then to see the light , yet God Erod . 20. will not hold him guiltlesse that taketh his Name in vaine : A sinne condemned by God : The law of nature doeth detestit , and the lawe of nations did euer abhorre it . But in England hee is no man that cannot sweare , and that by wholesale : Children now can sweare , before their parents can pray .

Whoredome is growen to bee a Trade among vs , Whoredome a fallow ground . as if there were no Lawe to condemneit , nor Iustice , to punish it : A sinne most damnable , forbidden in the Lawe , and threatued by the Lord : Whoremongers Heb. 13 , 4. and adulterers hee will iudge : A sinne punished by death in the Lawe : but now vpon the backe , if not too often , by the purse : And so long as they haue an impudent face , and a large purse , well lined , they will vnder-goe it well enough .

Now seeing that this kinde of punishment will doe no good , but that still they will goe neighing after Iere. 5. 18. their neighbours wiues , and assemble themselues in harlots houses . Consider yet Gods iudgements on this kinde of offence ; For I will bee a swift witnesse against the adulterer , sayth the Lord . See it so performed : Dauid for his adultery with Bathsheba , ( when shee Matth. 3. was the wife of Vriah , ) had his house punished with the sword : The childe begotten in adultery died ; and his owne wiues rauished by his owne sonne ; Amnon : murthered , and Absalom hanged by the haire . Looke wee into the Histories , and there is the like : Rodoaldus , ( sometime King of Lombardie ) was suddenly strucken dead in the acte of adultery . It is recorded also of Alrichbertus , King of France , that hee died suddenly , with a whore in his armes . With many other like examples , both in diuine and humane Histories .

To that end you may know what adultery is , marke these branches following .

First , it is committed in thought , when the mind runs Adultery in thought . after vncleannesse . This , by our Lord , is called adultery , whose word wee may take for currant : and from this kinde of adultery there are few free : Many are restrained from the outward acte , partly by outward shame , and partly for seare of pumshment . This is a secret kind Matth. 5. of adultery , which no man ( ees , but God : For the heart of man is deepe , and who kuowes it , ani ithouah choker lib: yet I the Lord searcheth the bea rt ; finding out this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 socret adultery , which there seldome stayes , but as Lis minimis verbis , interdum maxima crescit : Of small wordes sometime ariseth great contention . Euen so of inward motion , ariseth carnall copulation ; Ex paruo initio , res magna oritur : From a small biginning ariseth a great matter .

Secondly , it is committed in the behauiour , countenance , Adultery in lookes . lookes , and attire , which is so reckoned , by the Lord himselfe . Thou hast a whorish behauiour , Ne dicatis vos habere animos pudices , sihabeatis oculot impudicos , saith Augustine : Say not that you haue modest and chaste affections , if you haue vnchaste , and wanton eyes . Habitus mentis , in corporis statu cernitur : The condition of the minde , is seene in the state of the bodies , as Ambrose obserues . There is a liuely example of this , of Tamer , that attired her selfe in some wanton attire , Gen. 38. whereby she drew Iuda to sinne , whereby it appeares , that wanton habit is a load-stone to drawe men to lust . Geradas of Lacedemonia being demanded of his hoast , what paine adulterers suffered at Sparta : made this answere . O hospes , nemo apud nos fit adulter , neque fieripotest . O hoast , there is none adulterer among vs : neither can there be any ; for we neuer come at any Comedies , or any other Playes : nor in company with any wanton attired persons . Hereby shewing , that this wanton gefture is a kinde of adultery . Sophocles beholding the beautie and behauiour of one , was rebuked of Pericles for it , in this manner . Praetoris est non solum manus a pecuniae lucro , sed etiam occulos a libidino so aspectu continentes habere . Not onely the bandes of him that is a Pretor , ought to refraine from lucre of money : but also the eyes to bee continent from wanton lookes .

Yet this kinde of adultery , is common with vs of this land ; Such painting the face , laying out the breasts , frisling abroade the haire , and casting aside the eye : All which wanton trickes , are no lesse then the sinne of adultery . De adulterio vultiu , meditantur adulterium castitatis . By the adulterating of the countenance , they meditate the adulterating of chastitie , saith Ambrose .

Thirdly , adultery is committed by wanton wordes , luxurious songs , vnchast speeches , and filthy ribaldrie : Adultery in words . whereby the hearers are infected , and their owne lust inflamed . All which are condemned by the Apostle , and from which he much dehorteth . Let no corrupt communication proceeds out of your mouthes . And in the 3. Ephesians , Ephes. 4. 29. ver. 4. he saith the like . Neither filthinesse , nor foolish talking , nor lesting : which are things not comely .

The last branch of this adultery , is carnall copulation , the highest steppe of this sinne .

There is yet another field sowne with the seede of vipers : Brokers that liue by extortion , lending money vpon Brokers a bad fallow ground . pawnes ; whose customes are monstrous , and such , as to finde among men improbable , and I thinke , among Christians impossible . Onely I suppose , among deuils incarnate , the like is to bee found . I haue heard them called the deuils nearest kinsemen , and so , as verely I beleeue it . The vermine of the earth , the corruption of nature , and bred like monsters . It is not long time since this viperous generation sprung vp : I hope authoritie will take an order to cut them downe before it be long . If I shou'd report vnto you their common vsurie , you would hardly beleeue me ; And yet , if I should not tell you I should offend . What I speake is not by relation , but by mine owne experience .

Their accustomed manner in their trading is , after a good pawne deliuered , to take for interest , eight pence a moneth for a pound : their bill of sale which is foure perce to them , must bee renued euery moneth : so that the vse of twentie shillings , comes to thirteene shillings by the yeere : So after this reckoning , an hundred pound , comes to threescore and fine pound in the yeere . This is monstrous extortion : besides this , the Register hath a fee which the borrower payes : and commonly they lend but halfe the worth , and gaine the rest to themselues in the forseit of the pawne . Are not these then the vipers of the world , goawing off the flesh from the poore mans boanes , robbe their estates , grinde their saces , and sucke their bloods ? No matuell if there bee so many poore in this land , when Salirbury-plaine is come so neere .

I will not accuse them , though I shroudly misdoubt them , that they are little better then theeues . For what difference is betweene them that breake the house , and those that receiue the goods ? the one sort robbes priuately , and the other robbes publikely ; or , as I may say , the one by craft , and the other by violence and force . God concluded , that the image-maker , and the image-worshipper , were both as one : and I thinke there is no more difference betweene a thiefe , and a Broker , then ( as Seneca saith ) is betweene a lyer , and a flatterer ; both speake an vntrueth . To vse the Logitians rule : Whatsoeuer is the cause of a cause , is also the cause of the thing caused .

The Broker makes sale of clothes , and the thiese seeing such good sale of clothes , makes the more hast to steale , as the prouerbe is : If there were none to receiue , there would be none to steale . What makes the thiese to steale so sast ? Because hee can presently put them off to the Broker , and the Broker can as quickly metamorphise them into some other fashion . And now tell me whether the broker be not a thiese ? Yes sure , though not equally palpable , yet equally culpable theeues . Hence came that saying : A crafty knaue needes no Broker : as if a Broker were worse then a knaue . Then iudge you what hee is .

Some of them are gone to Tyborne ; a fruit of their calling : And I wish the rest to giue ouer , or amend , lest they follow after .

There is yet another tough piece of fallow ground , and much adoe there will beeto plow it vp , because it Walking in the Exchange a fallow ground . brings such profit as it doth , being as it is . This fielde is sowen with no lesse then beaten Satten , whether merchants or no , I cannot tell , but I am sure they are Exchange-walkers , that walke there for a bootie , to exchange their soules for a little of Mammons inheritance ; that a man may almost with as much case , goe thorow Westminster-hall gate in the Terme time , as thorow the Exchange , betweene the houres of eleuen and twelue , on the Sabbaoth day . Is this a time to receiue vineyards , fields , money , and garments . Is this a time to talke of 2. King 5. 26. your 〈◊〉 , to hearken after newes , exchange commodities , and conferre of worldly matters ? Surely if it be death to steale from man , it is damnable to rob God : for the thest is so much the greater , by how 〈◊〉 God is greater then man , and spiritual riches , better then temporall .

Let Dauid be brought foorth for the condemnation of these , which concludeth , that it is a greater sinne to robbe a poore man then a rich . Where Dauid concludeth , that hee that had stollen the poore mans sheppe 〈◊〉 Sam. 12. should die , you may apply it thus . Man is rich , God is poore : for man hath six dayes allowed him , God but one ; what a shame is it then to steale that one day from God ? and to appropriate the same to our owne pleasure . O great ingratitude that cannot be content to allowe that vnto God , which cost thee nothing ; what wouldest thou doe , if it should cost the somewhat ? hauing sixe dayes , canst thou not finde in thy heart to let God haue that one day , that hee hath reserued to himselfe . What wouldest thou doe ? if God had taken sixe to himselfe , and giuen thee but one : yet euen then it had beene a sinne , to haue taken any part of those daies from him : hen much more now .

Sinne is tollerable in none , and lesse tollerable in some . The poore hath no law to prophane the Saboath , much lesse the rich : These are rich , if not too rich ; and what neede haue veluet coates to steale the Saboath , or any part thereof from God ? These are silken theeues , and rather then they will abate any thing , the Saboath shall goe to wracke , God shall be dishonoured , and his word despised .

If I should tell you that there were man slaughter euery Saboath day in the Exchange , you would abhorre it : but I say vnto you there is worse , for the Saboath day is broken , a greater sinne then murther .

But these will appologise for themselues , that it is after they haue beene at the Church : well , grant it be so : yet tell me whether that be not a breach of the law to wound a man , though he kill him not : or to couzen by craft , though he robbe not by force : or to lust , though the adultery be not committed . So then I conclude , though we prophane not the whole day : yet if any part thereof be prophaned , it is a breach of the precept . And that it may appeare so : turne your considerations to that of Esay . Wherein the Lord teacheth vs Esau 58. 13. two things , 1. negatiuely , a. affirmatiuely . Negatiuely , he doth dehort vs from two things : the one is externall , that we should doe no actions belonging to this temporall life , either of profit , or of pleasure , saying : Turne away thy foote and speake no vaine word . Thus as he doth prohibite the externall prophanation of it , so he doeth the internall prophanation also : Namely , that we should not thinke our owne thoughts . And affirmatiuely , he commaundeth the sanctifying of the Saboath : saying , if thou turne away thy foote one the Saboath , from doing thine owne will on mine holy day , and call the Saboah a delight to consecrate it , as glorious to the Lord , and shalt honour him , not doing thine owne wayes , nor seeking thine owne will , nor speaking a vaine word . That you may see the greatnes of this sinne : note how the holy Ghost makes this the marke and period of a wicked man . Then the 〈◊〉 . 26. 35. land shall enioy her Saboaths . Hereby shewing that the wicked are ripe in their wickednesse , when they beginne to prophane the Saboath . With this compare the saying of Amos. Though they were wicked and cruell , and greedy after gaine in the selling of their wares : yet would 〈◊〉 . 8. 3. they stay till the Saboath was past . Hereby shewing that the breach of the Saboath , is a greater sinne , then the destruction of the poore . You will say that these are strangers that haue their inambulation in the Exchange . Well it is so , and what of that ? shall they haue a tolleration thereby to prophane the Saboath ? Remember that God made one lawe for the Iewe and the stranger : and by my consent , if they will not be obedient to our Leuit. 24. 22. law , they should haue no benefit by it : but I must leaue them to authoritie .

I haue almost done with the subiect , there is but one To speake against authoritie a fallow ground . field more . But how is my heart oppressed with sudden passion , to transport you into this fielde ? sowne with a shewe of puritie , a hot profession of religion , and I hope also with vprightnesse of heart : yet there are dangerous teares of murmuration , that are ready to choake this good corne : and of necessitie must be plowed vppe . I speake not this to dull the edge of your profession : but rather to sharpen your loue , and to ripen your iudgement in true godlinesse . For non auditores sed factores legis , not the hearers of the lawe shall bee iustified , but the doers : nec eadem profitentes , sed eidem obedientes : not professors , but performers shall bee glorified . Thinke not that I am so far void of charity to condemne these as hypocriticall mocke-gods , that altogether run out of the way : but steppe aside with one foote ; whereas they should turne neither to the right hand , nor to the left . Giue me leaue to say , as the holy Ghost saith to the Church of Ephesus . I knowe thy workes , thy labour , and thy patience , and thy faith . I knowe these haue the fruite of the spirit : Reuel. 2. 2. they are diligent to heare the word , conscionable to keepe the Sabbaoth : vsing holy exercises in their samilies , and hauing a great measure of prayer : the Lord increase it an hundred fould more then it is . Yet I haue somewhat against them ; They are too vnnaturall children , speaking euill of their mother , and those that are in authoritie : darting forth male volent speeches , slanders , and imputations against the gouernours , and gouernment , both of our Church , and common-wealth : and disgorging themselues , to the great scandall of Religion , and griefe to our Clergie .

Shall the poyson of aspes bee found vnder your tongues ? you that should defend vs by your speech , to offend vs in your words : One blowe of you Israelites , wounds vs deeper then an hundred stripes of the Edomites . If it had beene our enemines that had done vs this dishonour , we could well haue endured the same . But it is you , O professors I that haue lifted vp your hilles against vs . O let me say as God saide by Hosea : Though Israel Hos. 4. 15. play the Harlot , yet let not Iuda sinne . Though Papistes seeke to blowe vs vp , the Brownistes to forsake vs , the Deuill to tempt vs , the flesh to rebell , the world to allure , and the wicked to persecute vs : yet let not zealous professors reuile vs ; let not Iehosephat ioyne with Ahab , and take part with the enemies of the Lord , least a curse follow . 2. Chro. 〈◊〉 .

It seemes strange vnto me , to see how our endeuours are rewarded with vngratefulnesse . Be we learned , eloquent , powerfull , zealous , painefull , and godly in life , yet all our labours are requited with a depart from vs , we know you not : Why ? Because we are conformalists ; so that one herbe of this kinde , shall spoyle the whole pot of pottage . Our conformitie to established orders , shall dull the edge of our endeuours . I know that you will cut and slash me in your censures , as meate to the cauldron : yet , Dicatur veritas rumpatur inuidia : Let trueth be spoken , and enuie burst her gall .

We had neede to doe by , and with you , as the little children did with Minerua , the goddesse ( so esteemed by them ) that ruled the memorie , the storehouse of discipline , and of wisedome : which children , at this Mineruaes feast , vsed to carrie new yeeres gifts to their masters : making play dayes of the same , to the seruice of the Goddesse ; whereof came this verse of Ouid , Pallida nunc pueri tenerique or note puella , qui bene placarit , Pallida doctus erit . Now Pallas Temple , youth and damsels fill : He that can please her , shall haue mit at will . Desire we your good commendations e yea ; we would : but then wee must shew our selues refractary to established orders : wrangle about formes and shadowes , and shoote squibbes in the ayreat those that are in authority : then we shall please you , and our doctrine shal be embraced : Otherwise we cannot purchase your fauour ; for your Motto is , Wee loue such preaching . But let vs see if there bee any iust cause of your calumniations ? which if there be , it will appeare , either in doctrine , discipline , or manners .

First , that it may appeare that there is none in doctrine , obserue these three points following : First , that Our doctrine pure . it must be from God : that is , The doctrine vpon which we build our saluation , must be such as God hath prescribed vnto his Church : For , Cursed are they that adde thereunto , as is manifest by our Lord : In vaine they Matth. 15. 9. worship mè , teaching for doctrine the precepts of mens yea , if an Angel should preach any other doctrine then that Gal. 1. 9. which God hath deliuered , let him bee accursed . No doctrine goes currant in the ballance of the Sanctuary , but such as comes fró the bosome of the Father . Then iudge , if the Church of England doth erre , or no , fró this point , namely , retaining that doctrine , and only that doctrine which God hath prescribed . We doe not like the Papists , teach you to build your faith vpon vnwritten verities .

Secondly , as it must be from God , so it must be compleat : that is , the whole will of God must be vsed in the Church : For the whole Scripture is giuen by inspiration of God , and is profitable to teach , to conuince , and to instruct 1. Tim. 3. 16. in righteousnesse . That the man of God may be perfect to euery good worke . For , not one syllable of Gods word must be kept backe . And in this , the Church of England cleareth her selfe , as in the former , not keeping backe any part of Gods word from the Church , but freely teaching , and giuing liberty vnto prosessors ; wholly to enioy it . Indeed if we should with the Church of Rome , locke vp the word in an vnknowen tongue , or steale part out from it , as they doe the second Commandement , we were then iustly to bee accused .

Thirdly and lastly , it must bee rightly ordered , which the Church of England obserues : For wherein doeth our Church offend in this ? For we teach Gods loue , the primary cause of our saluation , Christ his obedience and suffering to be the materiall cause , and faith the instrumental cause . Againe , we teach first Election , then Calling , then Iustification , then Glorification .

Therefore if there be the same which God commanded , and all that God commanded , and also ordered according to his will ; then the Church of England is not to be condemned , nor refused , for any thing in the doctrine thereof .

Seeing you haue no iust cause to complaine in regard of doctrine : let vs see if there bee any in the discipline , and gouernment thereof . To that end , that wee may perceiue this point the clearer , we will obserue the discipline in three branches ; first , diuine , secondly , necessary , thirdly , indifferent .

First , diuine gouernment of discipline , is such an order Diuine Discipline . as is set downe by God in his word , as Prayer , the Sacraments , the excommunicating of wicked persons , gathering of almes for the poore , and Ministers , and Elders for the gouernement of the Congregation &c. All which are practised in the Church of England : yet they obiect , that the Sacraments are not obserued as Christ instituted them : For there is added the surplesse , kneeling , the crosse , and the like . But to these I answere thus : First , the time when Christ commaunded , or ordeined these in the Church , the Church was not then established , and confined to any place ; and therefore orders could not be ordained , before the Church was established . Secondly , they may be answered thus ; Christ did not say , as oft as yee obserue these orders , yee shew the Lords death , but , as oft as ye eate of this bread , and drinke of this cup ; setting downe the subiect , and leauing the ordering of it vnto the Church , touching outward ceremonies . Thirdly , it may bee answered thus : The Church hath not appointed these ceremonies , as any parts of the Sacraments : For then they could not bee Sacraments , but when they should bee so deliuered and so receiued . But now to shew that these outward ceremonies are no parts of the Sacraments : They are administred , sometimes with them , and sometimes without them , at the discretion of the Ministers . And besides this obserue , that when any are of this opinion , that these are not lawfull Sacraments without the ceremonies , that then these are denied the ceremonies , though they hauc the Sacrament , to the end they may know these ceremonies to be no part of diuine discipline ; for if they were , they could not , nor might be omitted .

In the next place , behold that discipline which wee call necessary ; that is , the vse of such things as God hath Necessary discipline . not commanded , and yet they are needfull , and warrantable by consequence from the word of God : As for example ; wee haue no commandement for the manner or for me of consecrating the Sacraments ; yet it is necessarie , that they should bee consecrated . Moreouer , what commandement haue wee for a forme of prayer ? yet it is necessary , otherwise there would be a confusion in the Church . Againe , what commandement haue we for the buriall of the dead ? yet it is necessary , that there should be some forme vsed , that there may be some distinction betweene the buriall of Christians and dogges . Of this nature are , Te Deum laudamus , after the first Lesson ; and Benedictus after the second : And likewise Magnificat , and Nunc demittis : Also the Collects , and Churching of women , and the like : which albeit , God hath not set downe by way of precept : yet they are needfull and cannot be omitted .

Lastly , behold that discipline , which wee call indifferent , Indifferent , discipline . that is : the vse of such things as may be vsed , or omitted , it being no vertue to vse them , nor any vice to omit them . Such are the Surplesse , the Crosse in Baptisme , kneeling at the Communion ; wearing a white cloth to be Churched , and sestiuall dayes ; which things may be done , or omitted , as occasions may serue : The Church of England doeth not like the Church of Rome , tye the conscience to the obseruing hereof : yet because the King , and authoritie hath set these downe , I thinke it fit that they should be obserued .

But all this is nothing to answere them , mine appologie is fillipped backe with contempt , and they dispute : but not by reason , yet strong , victorious , and full of desperate valour , euen as Saul reasoned with Dauid .

Euery traytor ought to be put to death , But Dauid is a traytor . Ergo , Dauid ought to be put to death .

Well , Dauid grants the proposition , that euery traltor deserues to dye : but denies the assumption , saying , I am no traytor , and therefore not to bee put to death .

But now Saul prooues it by imagination , takes his spheare , throwes it at Dauid : an inuincible argument .

Thus deale our brethren the professors with vs , arguing in this same manner .

All Idolaters ought to be detested : But the Church of England is Idolatrons , Ergo All the members of the Church of England , Ought to be detested .

Well , we doe not much stand vpon the maior , but altogether , and truely denie the minor : and say for our selues , that we are no idolaters , and therefore ought not to be detested : yet they wil proue it : whet their tongues open their mouthes , and shoote sharpe headed arrowes at vs . Thus wounding deeper with their bitter words , then the high-way thiese doeth with his sword : an vnanswerable syllogisme . This is for our persons : they haue another for our ceremonies , thus .

All the shewes of idolatry , are to be auoided . But the ceremonies of the Church of England are idelatrous . Ergo , All the ceremonies of the Church of England , are to be auoided .

We answere to this as to the former , that wee stand not vpon the maior , but altogether deny the minor , that the ceremonies of our Church are no shewes of idolatry , therefore ought not to be auoided . But they proue it , reiect them , flye out of the Church , picke out teachers for their humours , and of their owne minde , nisi quod ip si faciunt nihil recte existimant , they thinke nothing well done , but what they doe themselues : And these thinke nothing rightly taught , but such as these teachers teach .

But I thinke I speake words in value , for it is a hard matter to drawe these to a consormitle . Therefore let vs come to take notice of the manners of the Church of England . And here a question is to be answered , whether a generall disobedience , or particular , makes a Church to be no Church ? And answere is ; not a particular , but a generall disobedience proued by Scripture : Vnto the Angel of the Church of Thyatyra , a Church you Reuel. 2. see by the testimony of God : yet thou hast them that maintains the woman lez . ibel ; yet a Church . The like is 1. Cor. 1. 1. 5. 1. and 6. 6. seene by the Carinthians , where their sinne is noted out , first in him that had his fathers wife : and secondly , in contention , and in going to lawe one with another : and yet a Church , as it appeates by the wordes of Paul in the beginning of his Booke . Was Thyatyra a Church ; and among the Corinthians a Church ? and yet had priuate falues : and shall the Church of England be denied to be a Church , because there are found winked ones among ? I knowe that there are many wicked ones : yet I am assured , that there are thousands that conforme themselues to the Church of England , that are right Nathaniels , In whom there is no guile .

And with iudgement make well the types of the Church from time to time ; Adams family a type , yet a Caine in it : Noyes family a type , yet a Caine in it : Abrahams family a type , yet an Ismael in it : Dauids family a type , yet an Ismael in it ; And when Christ was come , in his family a Iudas . Was the Church before Christ , not without some wicked persons ? was Christ his family , not without a Deuill ? And shall wee looke now to haue the Church free ? no , the tares shall grow with the good corne , to the end of the world .

But these obiect further , that the Church of England knowing these to be wicked , suffers them not with standing to be in the company of the Saints . The Maior of this is false : for the 26. Cannon commands , That none offenders be made pertakers of the ordinances of God . The Miner I feare is 〈◊〉 that some wicked persons are admitted to the holy ordinance of God : yet impute it not vnto the lawe , but rather to the corruption of such Midisters and Church-wardens , at so suffer them : Or if such persons be presented , and yet not reformed : then impute it to the inferior officers , and not to the Gouernours , and institutions of the Church : And though it be so in some Congregations , iudge it not therefore to bee in all : Search , and yee shall finde to the contrary . Time will not suffer me to dwell long here : therefore let me in a word perswade you , to ioyne your selues vnto the Church of England , in regard of the danger that will follow . For while we fall to striuing about things indifferent , the people fall to doubting , what they shall hold , what they shall beleeue : and to whom they shall leane , Thus , that which is but matter of circumstance , is called into question , while matter of substance , I feare is let goe . So busie we are about the question de modo , that the Deuill easily steales the matter of Religion out of our hearts .

And doe not our aduersaries aduersaries , to see vs together by the eares for the leaues , that they in the meane time may steale away the fruite from vs . and doeth not this debatelye as a stumbling blocke , to hinder others from embracing the trueth : which are restrained by the varietie of sects that are among vs . It is recorded of a Heathen man which said , I would faine be a Christian : sed rescio cui adheream , multae sunt inter vo spugnae , singuli tamen dicunt , Ego verum dico : but I knowe not whom to followe ; there are so many differences ; and contentions among you ; and euery one of your say : I am in the right ; and yet there is but one Trueth , one Father , one Faith , one Baptisme , and one body .

And this proceeding , hath not bin without some danger The end of murmurers . to themselues : for I know by mine owne experience , some that haue been first members of our Church , after that of the more purer sort , then Brownists , and lastly came to be Anabaptists . It is iust with God , seeing they will disobey authority and not obey the truth , that they should be deluded by falshoods .

Besides , I haue well considered , that this proceeding Murmuring and sanctification hardly in one man . hath been accounted of God as a sinne , to murmure and to speake euill of those that are in authoritie . 〈◊〉 to minde what the Apostle faith . There is 〈◊〉 Agreement betweene Christ and Belial ; sinne and grace cannot reigne together in one place : for it is not the manner of Gods Spirit , to sanctifie one part , and leaue another vnsanctified ; to worke faith in one part , and to suffer the sinne of murmuration to remaine in another part : Therefore I make some doubt , whether such haue any part reformed , in whom still this murmuration remaineth vnreformed . And that ye may vnderstand that God doth not sanctifie a part , but the whole , consider what the Apostle faith . Now the very God of peace sanctifie you ; ( not in part ) but thorowout , spirit , soule and bodie . When Christ came to cast out the deuils out of the man , of a legion , he left not one . Thess. 5. 23. When God by his Spirit sanctifies a man , he doth it not by parts , but wholly . Wee know it is a point good in law , that if a man keepe possession in one 〈◊〉 of the house , though he keepe it not in all , yet is 〈◊〉〈◊〉 possession . So is it in this , though Sathan take not vp all , yet if hee possesse any it is currant , and will passe at the barre of Gods iudgement seate .

Then with wisedome and iudgement consider , that Murmuring a great sinne . this murmuring is no small sinne , for it is both against the word of God , and against the worke of Gods Spirit : Iude in his Epistle sets it out in his colours ; These are murmurers , complainers , walking after their owns lusts , whose mouthes speake proud things , hauing 〈◊〉 persons in admiration . And is it not thus , with these ? Doe not these murmure against our Elders , and all well-willers vnto them : Haue not these , mens persons in admiration ? Doe they not receiue the word more for the person that teacheth , then for the word that is taught , I haue , and doe still see it by experience .

which are 〈◊〉 and who are 〈◊〉 to gouerne Ministers Who ought to gouerne the Church . then they that are Ministers themselues , which haue experience of the same calling , profession and vocation .

Secondly , in regard of the Doctrine which is in the Church , who can better iudge of the Trueth , of Errors , of Schismes , of Sects and the like ? As one saith , Quod 〈◊〉 post elect us qui caeteris praeponeretur in sohismat is factum estremedium : After one is elected , which should bee 〈◊〉 ouer the rest , it was done to bee a remedie against Schismes .

And as it is answered by consequence , so it is by Scripture that gouernours of the Church ought to bee of the Clergie . Therefore if you please to looke into the end of 〈◊〉 Epistle to Titut , you shall finde him a Bishop , and the Epistle to be directed vnto him thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To Titus the first Bishop of the Church of Crete . Now that ye may know , that Creete is not one citie , make enquirie of trauailers , and reade Histories , if you dare not beleeue my report . This Creete was an Iland , lying between Peloponesu and the Rhodes : It hath on the North part , the sea AEgeum , and Cretense : on the South , the sea of AEgypt , and Affricke : It is now called 〈◊〉 : It had in it an hundred cities , whereupon it was called Centabolts , This Creta is now vnder the Purkes dominion : here Titus was head gouernour and Bishop . So though Titus bee not called an Elder , yet you see hee is a Bishop and gouernour of the Church in Creta .

Now let vs see if we can make a Bishop and an Elder A Bishop and an Elder all one . both one , and then I hope you will be answered : which will appeare by comparing those two verses together , in the first Chapter : In the fift verse , a gouernour , or a teacher is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Presbyter : and in the seuenth verse the same is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Bishop : whereby it appeares , that 's Bishop and an Elder is one and the same . Now then , ioyne this with that of Paul to Timothie , O and you shall see , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one and the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉 . Tim. 5. 17.

So then it is manifest , that the Clergie ought to bee gouernours in the Church . Neither am I ignorant that Episcopus is a name giuen to all Ministers ; yet more vsually applied vnto the Elders . For , Episcopum & Presbyterum , vnum esse , aliud nomen offecij , 〈◊〉〈◊〉 Bishop and a Presbyter are both one ; the one is a name of office , and the other is a name of age . I will conclude with this exhortation , Let not any sacrifice turne mercie out of doores , nor the fire of zeale drie vp the dew of charitie : Let it not be said of you , as Historians record of the dogges that ranne by the riuer Nilus , not vouchsafing to giue a lap at the water : So liue not you among vs , not once submitting your selues to order , nor speaking well of the gouernours .

The next thing that followes in order to bee handled is the propertie of the Worke. .

PLow vp your fallow ground . The difference betweene the English and the Originall is this : For our fallow ground in the English , the Originall hath it new fallow : For so the word niru doth import : And likewise the vulgar Latine hath it , innouate , renew yee : for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 minde is to be altered and changed : And this doth fitly agree with the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which importeth properly a change of the minde , or vnderstanding . And adde hereunto the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an alteration of the will and purpose . The summe of it being an exhortation vnto Icr. 4. 4. repentance , as doth appeare by that of Ieremie , himole 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lahouah : Be circumcised to the Lord , uehasiru gnareloth lebabcem , and take away the foreskin of you hearts ; that is , the corruption of them : which Paul expounds to be true conuersion vnto God , saying , Hee is not a Iew which is one outward , neither is that 〈◊〉 Rom. 2. 29. which is outward , in the flesh , but he is a Iew which is one within , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the circumcision of the heart in the spirit , not the letter , whose praise is not of man but of God . And Ioel , uekirgnu lebabcem , Ioel. 1. 13. Rent your hearts : And our Prophet here , calleth it a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plowing : All which doe shew vnto vs , that the heart must bee torne vp by repentance ; and contrition , as the plow teareth vp the ground . This was the end that Peter aymed at in his sermon , ( when he sayd ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Repent therefore : This hee sayd , that the consideration of Act. 3. 19. their former acte in the murthering of Christ , might rent their hearts , as the plow doth the earth . Poenitentia est verus dolor de offensa in Deum : Repentance is a true sorrow for our offence towards God . For it is meete that those , who rent God from their hearts by sinne , should rent sinne from their hearts , by true repentance .

There is no small resemblance betweene the plowing vp of this terrene ground , and the heart : obserue , and you shall find them agreeing in these things , 1. The plow it cuts and teares the earth , one piece from another , 2. It layes open the inward parts of the earth , discouering the rootes within the ground , 3. The turning vp of the earth , causeth the weedes to dye and perish , 4. It makes the mould more tender , and more apt to receiue the seede .

Now behold the like in the spirituall plowe . First , as Sinne is to be discouered in the heirt . the plow layes open and discouers the rootes within the ground : in like manner , doth this plowe discouer the weedes of sinne vnto vs : for there must be Agnitio peccati , ct irae Dei ; The knowledge of sinne , and of the wrath of God . This knowledge is so needfull , that without it , we neuer flee from sinne : witnesse that saying of Paul : I had not knowne sinne , but by the lawe : for I had not knowen sinne , except the lawe had said , Thou shalt not lust . Rom. 7. 7. By which it appeareth , that by the iudgement of Paul , concupiscence was no sinne , and therefore hee in a happy , and blessed estate , as he saith in the 9 , verse : iudging himselfe to bee aliue ; and therefore sarte from repentance for his concupiscence , because he did not see it to be a sinne : But when the knowledge of sinne came by the Commaundement , then hee rent his heart with contrition , vers . 10. And as he found this in himselfe , so he commands it vnto others , instructing them to meekenesse , that are contrary minded : proouing , if God at any 〈◊〉 . Tim. 2. 26. time will giue them repentance , that they may come to the knowledge of the trueth . The like course Peter tooke with the Iewes , to make their sinnes appeare vnto them , that so he might drawe them to repentance , which hee Act. 3. 3. 17. could not haue done without the sight of sinne : for the whole neede no. Physitian saith Christ .

No man will seeke to the Physitian , before he feele his disease : no man will repent , before hee beleeues himselfe to be a sinner . Nemofacit Legem , nisi qui credit Legi . No man doeth the Lawe , but hee that beleeues the Lawe , saith Ambrose . Who will grieue for his sinne , before hee sees that hee hath sinned ? In this sense a man may say , as the Eunuch said ( when Philip asked him , if he knew what he read ) How can I without a guide : So may we Act. 8. 3. well say : how shall sinners repent , before they knowe their sinne ?

Therefore the counsell of Ieremie is to be followed : Let vs search , and try our wayes , to finde out our sinnes : for he that hideth his sinne , shall not prosper : but he that Lamen. 3. 40. confesseth them , shall haue mercy . The way to get pardon of sinne : is first to know them , 2. to repent for them . Prou. 28. 13.

This is the first effect of the plowe to discouer our sinnes .

To haue an acknowledgement of sinne : these things are requisite .

First , a skill in the word of God : for there hee hath read a Lecture vnto vs , both of good , and euil : sinne , and vertue , distinguishing the one , from the other , and painting them both out in their seuerall collours . For that is it that is able to make it man wise vnto saluation Dauid asking this question of God : Wherewith shall a 2. Sam. 3. 15. man redresse his wayes ? Answere is made . By taking heed vnto thy word ; for nothing doeth make sinne manifest , what it is , but onely Gods word . Psa. 119. 9 :

The Deuill can , but he will not . Sinne is the lawe of his kingdome , whereby it is gouerned : and therefore this is to be obserued , that the Deuill neuer taughtman to practise any thing but sinne : as witnesseth the word of God ; and therefore farre from making sinne known vnto vs . The like proofe you may haue out of History , as Augustine notes . Does Paganorum nunquam bene uiuendi , sanxisse doctrinam . Those Gods of the Pagans neuer established the doctrine of liuing well : for they neuer had care of those Cities , that gaue them diuine honour .

And as the Deuill can and will not , so nature is blind and cannot : Therefore if the blinde , lead the blinde : they both fall into the ditch . There is a kinde of Sympathie , betweene sinne , and nature : onely the word of God can doe it .

The second thing that is necessary for the acknowledgement of sinne , is the illumination of Gods spirit , to worke true vnderstanding , and iudgement in vs . Paul Ephes. 1. 18. prayes , that the God of our Lord Iesus Christ , that father of glory , might giue vnto vs the spirit of wisedome : that the eyes of our vnderstanding might bee onlightened , that we might knowe what the hope is of his calling , and what the riches of his glorious inheritance is in his Saints : and what is the exceeding greatnesse of his power towards vs . So that it is grace that giues vs true vnderstanding , to iudge betweene sinne , and vertue . It is not the Preachers voyce that serues the turne . Non verbis hominis fit , vt intelligatur verbum Dei , facit deus vt intelligatis . The words of man , cannot make man to vnderstand the word of God : but it is God that maketh them to vnderstand . Hereunto tend the wordes of Christ . I will send the holy Ioh. 16. 9. Ghost , and hee shall reprooue the world for sinne : no man sees sinne in others , nor in himselfe that he should reproue it , but by the spirit .

The third thing necessary , whereby we may come to the acknowledgement of sinne , is a diligene searching , into our selues , and an examination of our actions ; as Dauid saith , I haue considered my wayes , and 〈◊〉 my Psa. 119. feete into thy testimonies : for it is not enough for vs to consider sinne in others , as Horac saith , Cur in amicorum vitium , tam cernis acutum ? Quamaut aquila aut sorpous Epidarlins ? Why doest thou into thy friends ill cariageprie ? With a quicke Eagles , or a serpent eye ? No , let the eyes of our vnderstanding bee looking into our selues , as they said to Dauid ; See to thine owne house , O Dauid : So I say to thine owne heart , O Christian , to finde out thy particular sinnes . Thus you see that the knowledge of sinne is needfull , and you see also how to come to the knowledge thereof .

Now hauing seene , how the spirituall and terrene Rent the hear . plow doe agree , in the first part ; let vs come vnto the second , which is , how the , terreno plow , doth teare , and rent the ground : So the spirituall plow teareth vp the soule , that there is dolor propten peccatum , & offensum Deum , A sorrow for sinne and for offending God : wherein the heart is , exceedingly greeued ; insomuch that no man can expresse the sorrow thereof : For , awounded spirit who can beare ? ( saith the wiseman ) and a sorrowfull mind Pro. 17. 22. drieth vp the boanes : And yet this wounded spirit , and sorrowfull mind , wee must endure : For the godly heart is neuer void ; Vuohospite recedoute , alius statim subintrat : One guest being gone , another straight comes in . Thus he is vexed , that is to say , haled , and hurried by strong and violent force .

Of which , Augustine saith , Nihil est miserius misere , non miser ante seipsum : nothing is more miserable then a miserable soule , not to comprehend her 〈◊〉 miserie . O great is the sorrow of such a plowed soule : That as Barnard saith , Si msipsum 〈◊〉 speico , 〈◊〉〈◊〉〈◊〉 Si inspecio me ipsum fere non quaeo : If I looke not into my selfe , I know not my selfe : If I looke into my selfe I cannot indure my selfe : So that they say with Dauid , Out of the deepe I cried vnto the Lord . And this is the state of the Psa. 130. 1. poore penitent soule .

The consideration hereof teacheth vs , that the dolor of heart is no true marke of reprobation , for then God would not exhort hereunto , as here he doth . Sorrow is the doore into ioy and happinesse : for , If sinne by repentance be not presently done away , by the waight it will draw a man to more sinne : Therefore the onely way , to keepe vs from sinning , is to repent of our former iniquity : for a wicked vse is hardly abolished . Repent , and thou shalt be free from it ; but before thou canst haue ioy in the holy Ghost , first thou must vndergoe the smart of repentance .

Qui'cupit opt atam , cur su contingere metam , Multa tulit , facirque , miser , sudauit , & alsit .

He that desireth first to touch the marke , taketh much paines sweateth abundantly , and runneth exceeding swiftly .

Let vs therefore be waile our sinnes , that ought to be bewailed : great sinnes require great lamentation , sweet meate must haue sower sauce : Therefore let vs bee as prone to lamentation , as we haue been prone to sinne . Come let vs water our hearts with the salt teares of contrition , and sweepe them with the broomes of hearty sorrow .

Here giue me leaue , not to let this point passe in obscurity , nor the soule in doubtfulnesse : Sorrow is common both to the good and bad : therefore I will shew the difference ; so then be iudges of your owne estate .

First , they differ in causa impulsiua , in the impulsiue The sorrow of the good and wicked , how they differ . cause , of this sorrow in both . The wicked are grieued , Non propter offensum Deum , Not for offending God , as the Godly are ; but , tantum propter poenam : but for the punishment . The one greeues , because hee doth offend God , and dishonour him : The other greeues for the iudgements of God , that are like to come vpon him .

Secondly , they differ , in causa efficiente , In the efficient cause : which breedeth sort owin both . The wicked torment themselues , ex diffidentia , & desperations : from distrust , and desperation ; casting themselues off from God and his promises : but the godly they mourne and grieue Ex fide , sin fiduoia , misericordiae 〈◊〉 : From faith and confidence in the mercie of God : feeling some sweetnesse in their hearts of the same .

Thirdly , they differ , In ipsaforma , In the forme it selfe : The griefe of the godly is , Conuersio ad Deum a diabolo a peccatis , & anatura veteri : A conuersion vnio God , from the deuill , from sin , and from the old man ; They come more and more vnto God : the more they sorrow , the neerer they are vnto the Lord , and surther from Sathan , sinne , and the flesh . But the sorrow of the wicked is , Auersio a Deo , adipsum diabolum : A turning from God vnto the deuill himselfe : flying from the Lord , crying to the hilles and mountaines , Fall on vs and couer vs from that wrathfull iudge .

Fourthly , they differ , Ineffectu , In the effect : In the godly , sequitur noua obedientia , followes : new obedience : For , They crucifie the flesh , with the lustes and effections . thereof . But in the sorrow of the wicked , Non sequitur 〈◊〉 . 5. 24. noua obedientia : followes no new obedience : They still continue in their sinne and wicked wayes .

Thus you see the difference of this sorrowe and contrition . Be now iudges of your owne estates : if any mans griefe be , for feare of punishment : or because God forsakes him , if he flee from God , and still bring : foorth the fruite of sinne , there can be no comfort in this sorrow . But if it be because wee cannot please God as we would , if Gods promises constraine vs hereunto , if the more God cuts our hearts , the nearer we cleaue vnto him , and a good life followes the same 〈◊〉 then this is of God and great comfort may bee had in this 〈◊〉 . Then lauandum est cox , poenitantie lacrimis . Let vs wish our hearts , in the troubled to area of repentance . And thus you see their agreement in the second branch .

In the third place obserue , that the plowe in turning vp the earth , causeth the weedes to perish : rotting the blade vnder the clots and withering the roote aboue : Sinne must die in vs . Euen so t is in this spirituall plowing : for the turning vp our sinnes , causeth them to die and perish . This is called mortification : Mortificatio veteris hominis , siue caruis . As the Apostle speaketh : They that are Christs haue : Col. 3. 5. Gal. 5. 24. crucified the flesh , with the lustes and affections thereof : which is called , detestatio it fuga peccati : a hatred and a flying from sinne . First in the iudgement to condemne it , secondly in the affections to hate and detest it : and thirdly in the whole man , to crucifie it . Recessus amalo , a forsaking , of euill : accessus adbonum , a returning to that which is good .

This mortification of sinne , is very frequent in the word , especially in the new testament . For in the Epistle to the Romanes : the Apostle speaketh thus : If you martisie Rom. 8. 13. the dcedes of the body , by the spirit , yee , shall liue : Hereby to shewe vnto vs , that the plowing vp of finite , causeth the death of sinne : the like he saith : Mortifie Col. 3. 5. your members which are on the earth : fornication , vncleannesse , the inordinate affection , euill concupisoence : and couetousnesse , and the like .

This mortification of sinne consisteth , first in the kill sinne in the heart . heart , cruoifying the motions thereof : for as we vse , virriculo penitentiae : the broome of repentance , to sweepe them out : so wee must gladio spirituali the sword of the spirit ; to cut and mortifie them in their yong and tender age , before they get strength : for inquisption , shall bee Wisdom , 1. 9. made for euery evill thought ; prenent it s therefore before the day . For this purpose you must deale with the motions of your hearts , as the Egyptians did with the Israelites : destroying their children while they were young . For as a little draft at the first , is easily bowed : which in time growes so or at , that will not 〈◊〉 it : So euill motions at first are easily cut downe : which in time may ouermaster vs . Naturalis est ordo , vt ab imperfecto , ad perfectum , quis moueatur : It is a naturall course , euen in euill , by degrees to come vnto perfection . Therefore that caueat is very good , ( that the author to the Hebrewes giues . ( Take heede least any of you be hardned through the deceitfulnesse of sinne , for as Iames saith : Lust when it is 〈◊〉 3. 13. conceiued brings foorth sinne : Hereby shewing that lustes are to bee mortfied in the hatching , and not a motion 〈◊〉 1. 15. to passe vncrucified .

Happy shall they be , that take these young ones , and dash their heads against the stones .

Follow therefore the counsell of the Apostle , in shunning the former lustes of ignorance : and not there to stay , but also to kill the very motion that brought forth that sinne : For the man of wicked imaginations , God will condemne . Let no man thinke , ( with the wicked ones ) all is well , when they haue preuailed so farre , as to mortifie some sinne in the act : yet still retaine the motion in the heart ; whereas the crowne of a Christian , is to mortifie the inward man in the lustes thereof .

Latius regnes , audium . domando . Spiritum , quam si libiam remotis : Gadibus , iungas et vterque paeius , Seruiat vni . He that can conquer his affects rebelling , Hath larger Monarchie , then he that swayes : the Libbians , Gaddies , and both Affricaes , And More excelling .

He that hath learned to mortifie his lustes , doeth beginne to conquer his manners .

Secondly , as sinne is to be mortified in the motion , ( while it is in the heart ; ) so likewise it must be crucified in the tongue : Our words must bee powdered with salt ; to drie vp the supersluitie of corruption , and to keepe 〈◊〉 . 4 : them from putrifaction . The tongue of man 〈◊〉 that opens the way to the heart : Ambrose calls it . 〈◊〉 mortified in the tongue . mentis , The glasse of the minde : Lingua est mentis interprices , The tongue is the interpreter of the minde ; Lingua quid melius ? What is better then the tongue ? ( said the Poet ) if we vse it to the glory of God , and the good of other But if it be vsed to blasphemies , and euill speaking , then Lingua quid peius eadem What is worse thin the tongue ? It is called lingua , and hath that name of lingere , to licke vp : And true it is , the euill man licketh vp the poyson of Aspes ; as Dauid saith : and as it is said of the beast , that had a mouth giuen him to speake blasphemies : so is itthat the man of a venimous tongue , gorgeth out nothing but execrable words , against God and man . And when their speach is at the best , it is but mungrell like , ( that it ) halfe one , and halfe other : And the most part , commonly is the worst part ; and that they haue 〈◊〉〈◊〉 , at their fingers ends : But , heare O vaine babling tongue , heare O idle tongue , heare and tremble : Then an euill tongue is to bee suppressed . And if you aske me what must be mortified in the tongue , I answer with Basil , Euery word that belongeth not to an intended Omne verbum quod conducit , ad propositamvtilitatem . profit . If you thinke that this will not goe currant in the balance of the Sanctuary , then fasten your considerations vpon the wordes of Paul : whose testimouy cannot be denied . Let no corrupt communication proceed out of your mouthes : but that which is good . Ad edificationem Eph. 4. 29. vsus , to the vse of edification . What must nothing passe but such as serues to edifie with all ? Surely then I feare that the greatest part of men , must be silent three quarters of the yeere .

This gouernment of the tongue was of great estimation , ( euen ) among the Heathen . He is wise and discrete The heathen had care to speake wel . that can refraine his tongue , ( saith Socrates and the same Socrates said . ) Speake euer of God : for the speaking of God , 〈◊〉 so much all other words : as God 〈◊〉 all other creatures . With him agreeth Pheta , surnamed the Diuine He is to be accounted 〈◊〉 and wise , that alwayes disposeth his tongue to speake of God , and godlinesse : Here by she wing , of what respect the vertue of the tongue was among them , and should be much more with vs , that excell them in knowledge .

The like respect of good speech , is among the Persians . And to that ende they may establish the same , they doe teach their children three things in the time of their youth . First , to ride a horse , 2. to shoote , 3. to speake the trueth ( which is the best of all ) sea oning them with the same whiles they are young , that they may the better keepe it , when they shall come to age : for as Horace saith , Quo semel est imputa recens , seruabit odorem , Testa diui The liquors that new vessels first container , Behind them leaues a tast that still remaines .

But what neede we to drawe water out of these dry welles ? when the fountaine of liuing waters is full , ( euen vp to the brimme ) for Dauid saide long before . If any man long after good dayes , let him refraine his tongue from euill , and his lippes that they speake no guile . 〈◊〉 . 34. 13 : For by thy words , thou shalt be iustified : and by thy words , thou shalt be condemned . Hereunto tendeth the saying 〈◊〉 . 22 , 36. am 1. 26. of Iames. If any man seemeth religious , and refraineth not his tongue , this mans Religion is in vaine . Hereby shewing , that he cannot be a good Christian , that hath not preuailed so farre , as to mortifie his speech : to auert the wordes of the wicked in Ieremie : Come let vs smite 〈◊〉 , 18 , 18. him with the tongue . But follow my counsell , and I will teach you how to strike the tongue : sor it is an vuruly member set on fire , with no materiall fire : but with the fire of Hell .

We are very forward to imitation , in things that are carnall and terestriall , treading in mens crooked by-pathes , and walking in the worne way of their defects . As the imitators of Alexander , who went forward in his going : would needes imitate him in their stoopings , ( euen so doe we : ) But the good we follow limping and lingering . If you will needes turne imitators , walke in the footesteppes of good men : and let the Lord bee a patterne of your imitation . I will curse them , that curse thee : doeth the Lord scourge such as offend and hurt Gen. 12. 3. vs ? then let vs cruefie that which offends God : namely our tongue . Doeth humaine charitie bind thee to reduce thy neighbours wandering beast ? and shall not Christianity double the care of thine own erring soule ? How many are ther , who haue almost incurable tongus , dyed in graine , and put into the collour of iniquitie ? which to cure , and to recouer : obserue these three things .

First , that the speech may be mortified : we must haue Trueth in words . veritatem in verbis , trueth in words . For there is no goodnesse in alyar ( saith Plato : ) lying is a monsterous , and wicked euill , that filthely defileth , and prophaneth the tongue of man : which of God is otherwise consecrated , euen to the trueth , and vtterance of his praise . And if this be the way , to mortifie sinne in words : namely , to speake the trueth . Then Lord take from me the way of lying , ( saith Dauid : ) for it is hard for him to speake the trueth , that accustometh himselfe to lying . Hee that speaketh trueth , will shewe righteousnesse , ( saith Soloman ) Prou , 12. 17. whereas the lying tongue vseth deceite . Sinne is like a Nowne adiectiue , that cannot stand alone : but requireth another to helpe him . Sinne is committed by action , but supported by lying . As Acts 3. Ananias and Saphira , sinned in their hypocrisie , and supported this sinne with a lye . The way therefore , to ouerthrowe the whole frame of iniquity , is with Samson , to pul down the mainepoasts , Iudg. 16 , 29. whereon the house is built : namely lying . If you would haue a patterne to worke by : then fasten your eyes vpon Christ , of whom it is said , that there was no guile found in his mouth : his very enemies were 〈◊〉 to confesse the same . Master , we knowe that then art lust , and Matth. 22. 16. carest for 〈◊〉〈◊〉 and 〈◊〉 trueth . Hete see how his foes acknowledge it , with praise ro his name ; And herein we may see , how truethe the saying of Aristorle is . He needes not to be ashamed that speaketh the trueth : for nothing brings shame but finne trueth beings commendations : as we see in Christ , was truth in Christ ? then let it not be wanting in vs : for oninis Christia actio , nostra debet osse instructio Euery action of Christ , ought to be our instruction . Daujd long before asking the question : Lord , who shall dwell in thine holy hill 〈◊〉〈◊〉 answere : He that speaketh the trueth , a corde sue , from his heart .

Truth is a debt that we owe vnto God , vpon a threefold band . First , ratione creationis , by right creation : 〈◊〉 . 15. for he that created vs , is the God and Father of trueth , and we should be the children of trueth , 2. Ratione redemptionis , By right of redemption : for hee that redeemed vs , is the way , the life , and the trueth . And therefore all that looke for saluation by him , must learne to speake the trueth . But Ratione sanctification is by reason of our sanctification , for bring sanctified by the spirit of trueth , our tongues ought to bed exercised in speaking the trueth .

The second way or meanes to mortifie our speech , is 〈◊〉 in 〈◊〉 to haue 〈◊〉 in 〈◊〉 profit in our words , So saith the wise man ? 〈◊〉 lipd of the right eaun there is wisedome 〈◊〉 . 10. 13. found : as a well of life , and as fined silver ; euery word must be pondered with salt ; that it corrupt not it selfe , not infect others : all our speach must tend to edification . The Heathen were wont to say , that the two masters , 〈◊〉 . 4. 30. or vshers of the world were action and speech . But wee are yet to speake of wordes : where of O ate saide , Verba attendenda , 〈◊〉 loquentis . The words are to be attended , not the mouil of the speaker . Therefore thou 〈◊〉 sensum shalt , if its profite ; Here by 〈◊〉 , that wee should so speake , that there may be some profit in our wordes for euery word that tends not to some good use , is an idle word as Ierom defines Verbum otiosum est , quod sine vtilitate loquentis , vel audientis ptofertar . it . An idle word , is that , that is spoken without edification : either of the nearer , or of the speaker , when our words doe neither minister comfort vnto our consciences , nor instructions to others , in the way of pietie , and godlinesse : Such a kinde of speach is to bee mortified . Therefore let vs with David , set a watch before our Psal. 141. 3 : mouthes , and keeper be doore of our lips , that with the said Dauid , we may vtter the righteousness and prayses of the Lord : and our wordes being gratious , may strike some impression into the hearers hearts : For as Plato saide , Worde without good effect , are like water that drowneth the people , and doeth itselfe no good .

Lastly , if we will mortifie our speach , wee must haue A meane in words . Eccles. 5. 1. Prou. 10. 19. Moderamen in verbis . 〈◊〉 means in words , as the wise man saith , Let thy words be fewe ; for in many words there cannot want iniquitie . Therefore he that restalneth his lippes , it wife , saith he i fon , fraistra fit per plura , quod fierl potest pauciora : It is in vaine to vse many words , when fewer words will conteins the matter : So then not to vse vaine tautologies in our speach , will be a good meanes to mortifie our tongues . A foole ( saith Salomon ) is accounted Prou. 17. 27. wife when he holdeth his peace , and prudent when ke stoppeth his lippes : not wise in saying nothing at all , but in vsing a meane in wordes . Hereunto tend the words of Christ ; When thou prayest vse few words : shewing Matth. 6. hereby , that multiplicitie of words is a means re draw vs to offend . And if Christ will not haue vs to vse many words in prayer , then his mind is , that we should vse a meane in other things : As Salomon saith , A wise man will guide his words with discretion , and vse knowledge aright : And to borrow the words of Cato , Prou 15. 2. 〈◊〉 Deo , qui sort ratione dcore . He is next unto God , who knoweth in redson , to keepe silence . Hereunto sutes the saying of Syrach , The wordes of the Eccles. 21. 35. wise are 〈◊〉 in the balance both for the nature qualitie , and quantity of them . Thus much for the mortifying of the tongue .

Lastly , in the third place , as sinne is to bee mortified 〈◊〉 to be in the motion and tongue , so likewise in the action : If ye liue after-the flesh ye shall die ; but if ye mortifie the deeds of the flesh by the spirit , yee shall liue . And as the same Apostle saith , The grace of , God , that brings saluation , hath appeared , teaching vs to due is all ungodlinesse , and vnrighteousaesse , and that wee should liue godly in this present world : knowing ( as a Father faith ) that we must haue remotionemmali , aremouing of euill , before we can haue substitutionem boni : aplacing in of that which is good : as God taught the Iewes , cease to doe euill , learne to doe good .

As Paul said to the Ephesians , so I say vnto you , Cast off the old man ; ( as Matthew left his calling , and Zacheus his bribing , so ( leaue your sinful actions ; & ( to conclude with Crates Thebanus , which could not follow the study of Philosophie , because his money was an hinderance vnto him , and therefore said , Ego pordam to , ne tu perdas me : I will destroy thine , lest thou mayest destroy mee : So ) destroy thine euill deedes lest they destroy thee .

The reasons to perswade vs to abandon all euill actions are these .

First , our actions doe the greatest hurt , and dishonour 〈◊〉 actions 〈◊〉 hurt . both to God and man ; and therefore obserue the Decalogue , and you shall finde , that in the first table , the Lord forbids but one sinne in the heart ; Thou shalt haue no other Gods before mee : and another in words , Thou shalt not take my name in vaine : But hee forbids two in action ; first , the making and bowing to false Gods And secondly , the prophaning of the Sabbath . Looke into the second Table , and you shall find the like : first , one sin of the heart . Thou shalt not couet thy neighbours oxe , &c. and another of the tongue , Thou shalt not beare false witnesse , &c. But there are foure of workes or actions forbidden : first , Thou shalt not disobey thy 〈◊〉 &c. Secondly , Thou shalt not steale . Thirdly , Thou shalt not commit adultery : Fourthly , Thou shalt doe no murder : Hereby shewing , that God is most dishonoured , and man oppressed , by outward actions : And this is manifest by that of Amos , We will make the Ephah small , and the shekel great , and falsifie the weights by deceit : wee will Amos 8. 4. buy the poore for siluer , and the needie for shooes , and sell the refuse of the wheate . These are all outward actions . The old saying is true in this ; Words be but winde , blowes be vnkind , Euill thoughts and words , are blowne away with the ayre : but actions leaue an impression , behindethem . Not their words , but their ingrossing of corne doth starue the poore ; not their thoughts , but their hands robbes their states , suckes their bloods , and grinde their faces .

Ad as actions doethe most hurt , so doe they continue Sin in actions remaine long . longer then words : Euen as the visage of him who passeth by , is soone forgotten , but if it be pictured , the memorie of it continues long : So sinne in words is like the same , entring in at the one eare , and out at the other . But sinne in action is a picture dayly to looke vpon ; witnesse that of leroboam , that neuer ceased vntill the kingdome 1. King . 12. ended . Therefore it is good to withstand the beginnings : knowing that the end will bring much euill ; that so there may ensue a great happinesse , according to that true saying of the Poet Virgil : Foelix quipotuitrerum , cognoscere causas . O blessed hee and excellent , that knowes the cause of each euent .

Thus , for our conclusion of this branch , obserue , that Doct. such as are truely plowed by the word and Spirit of God , are dead tosinne , and sinne in them ; for they that are Ghrists , haue crucified the flesh , with the affections and lusts , Likewise the same Apostle saith , If Christ be Gal. 5. 24. Rom. 8. 10. in you the bodie is dead , because of sinne ; but the spirit is life for righteousnesse sake . If you will haue an example of this , that further it may be manifested , turne your eyes vnto there , of the Acts , 18. 19. verses . Many that beleeued came and confessed and shewed their workes . Many also of them that vsed curious arts , brought their bookes , and burned them before all men , and they counted the price of them , and found it , fifty thousand pieces of siluer .

If you aske a reason of it , it is from the power of grace , which is able to subdue the power of Sathan : Reas , 1. For Sathan , sinne , the flesh , and the world , can but make a finite power ; but wee are protected with an infinite power : Greater is hee that is in you , then hee which is in the word . Therefore , whosoeuer is borne of God , doth 1. Iohn 4 , 4 : not sinne , neo potest peccare , neither can sinne . O excellent gift , as one affirmes , being donum omnium donorum maximum : A gift excelling all gifts . Augustine vpon this hath this obseruation ; Before the law we do not fight , vnder the law we fight and are ouercome : vnder grace wee fight , and ouercome : For wee are more then conquerers in Iesus Christ .

It is a thing common with the Physicians , to driue and purge out a lesser poyson by a stronger ; as we dayly see a lesser light extinguished by the greater : The Sunne puts out the light of the Moone ; and the power of Gods grace , puts cut the power of sinne . Thus when the stronger man gets into the house , bindes the master , and Luke 11 , 22. spoyles him of his goods : God is the stronger man ; his grace is the influence , which comes downe from heauen , to helpe vs in the midst of our conflicts : Much like the elements that helped 〈◊〉 in his battell , so that he got the victory ; whereof Claudian sung , O nimium dilecte Deo cuimilitat aether , Et coniurati , veninut ad classica venti . O Gods beloued , when power aeriall , And winds came armd , to helpe when thou doest call .

Let not slip your consideration , without obseruation Vse . Aow to know the good and wicked . where sinne liues and thriue , there all goodnesse withers and dies . Dauid put sorth a question , Lord let me know mine age , and the number of my dayes 〈◊〉〈◊〉 I haue to liue . So many doe say , Lord , let me know mine estate , whether I belong to thee or no. And now I answere as the Frenchman did the Scots , and the Irish , which of long time had been at controuersie for a piece of ground , to which nation it should belong ? The controuersie was to bee ended by the said Frenchman in this maner , Put ( said he ) thereinto Serpents , and Snakes ; If they die , it belongeth to Ireland , but if they liue , it belongeth to Scotlands . Thus the contiouersie was ended . So in like maner , if sinne liues and thriues in you , you belong to Sathan , but if it wither and die , then you belong to God . So our Lord teacheth vs , Matt. 7. 16. You shall know them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by their fruits . Thus here is an end of this branch .

Lastly , the terrene plow makes the earth more fit for the seede ; Euen so doeth the tearing of the heart by true repentance , makes it the more apt to embrace the mercie of God .

The thid part .

THus we haue gone thorow the subiect , and the propertie of the worke : now followes the proprietie of the persons lacaem : your , committing this worke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to euery particular person .

Obserue , that all men are agents in their faith , repentance , Doct. Man an agent . Iere. 4. 14. contrition , and saluation . Plowe vp your falowe ground : your owne falowe : As God saide to Ierusalem . Wash thy heart , O Ierusalem : and by the Prophet Ioel Iere. 4. 14. Ioel 2. 13. Scindite corda vestrum , Rent your hearts . So I say vnto you , wash and rent your owne hearts ; for if you will not lay to your helping hand , they are neuer like to bee cleane . God in the time of the Lawe commanded that lie which should offer an offering ; was to put his hand vpon the head of it . Heb. 3. 2. Hereby shewing , that we must haue a hand with God , in euery part and worke of regenetation . He that made without thee , will not instifie Qui fecit te finete , non iusticabit te fine te , Fecit nescienrem , iustificat volentem thee without thee : He made thee without thy knowledge , and doth instifie thee with thy consent : Therefore ( said Christ ) If you will find , seeke ; If you will receiue , then aske : For , no seeking , no finding ; no asking , no receiuing . God proclaimes not , Ho , euery one that is athirst , I will bring him water ; But , Ho , euery one that is athirst , let Matth. 7. 7. him come and fetch water . Supper is made ready ( by our Lord ) all things are prepared at his owne cost and charges ; Esa. 55. 1. and when it was ready , hee said not , goe carie it to these men , but goe bid them come in and eate it . Herevnto Luke 14. tend the words of Paul , Worke out your saluation Phil. 2. 12. with feare and trembling . And Peter also saith , Make your calling and election sure . Sure it is with God , not with vs vntill then : Worthily doth that sieke person Merito perit aegroutus , qui non medicum vocat , sed vltro venientem respuit perish , that calleth not for the Physician , but refuseth him , comming of his owne accord vnto him . Man , by the ordinance of God , is appointed an agent for his owne saluation .

For the subiect of faith , repentance and contrition R. 1. Subiect of faith man . are in vs , not in God : Indeed God is the efficient cause ; the word the instrumental cause , but our , hearts , willes , and affections the materiall cause : that is , subiectum conuersionis , the subiect of conuersion ( as the schoolmen define the fanie ) Delor est in corde , Sorrow is in the heart : Fuga est in voluntate , Flying is in the will ; and that with purpose not to commit sinne any more : Auertio est in corde , & voluntate a malo ad bonum : The turning is in the heart and will , from euill vnto that that is good : still the subiect is in vs , and so we must needes be agents . For wee are not like a piece of waxe , that receiues no impression , but what is put into it , being meerely pasaiue ; but actiue , as formerly hath been shewed : And to adde the sentence of Aristotle , Nemo voleus malus , nec inuitus foelix : No man is euill with his will , nor any man is happie against his will . In thy mouth In ore & corde tuo salutis causa . and heart is the cause of saluation , saith Chrysostomes ; that is , the 〈◊〉 use and subiect , as hath beene sayd .

And as the subiect is in vs , so euery man is best , acquainted Man knowes his owne heart . with his owne heart : which other men is not able to know : for What man knoweth the things of a man , saue the spirit of a man which is in him ? it is a prerogatiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. that belongs to God to know the heart : The difference stands thus : Other men know nothing of our heart ; our selues know somewhat , and God knowes all , that may bee knowen : There is not a word in my tongue , but thou knowest it , O Lord ; and there is nothing hid from thee , O God , saith Dauid : Yet euery man knows somewhat of his owne heart . I know ( saith Paul ) Rom. 7 that in mee there dwelles no goodnesse : This made him to crie out so bitterly , not against others , but against himselfe : 1. Tim. 1. 15. This is a true saying , that Christ came into the world to saue finnert 〈◊〉〈◊〉 us ago , 〈◊〉 . Whereof I am the chiefe , because hee knew his owne heart , and not the hearts of others . And from his owne experience teacheth the same to others ; Proue your selues , know 2. Cor. 13. 5. yee not your owne selues ? which not to know , were very strange .

And as euery man is best acquainted with his owne heart , and therefore the fittest to be his owne plowman : Euery man saued by his owne faith . so likewise , euery man is to be saued by his owne faith and grace . The iust shall liue 〈◊〉 , in his faith . Other mens faith may doe vs good by way of exhortation , to build vs 〈◊〉 in the wayes of godlinesse : But it Heb. 1. 3. is our owne actuall faith that might saue vs : for as the Apostle saith , If thou beleeue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in thy heart , Rom. 10. 10. not in my heart : for that will not saue thee . Therefore as it was said to Dauid , To thy house , O Dauid ; so I say , to thine owne heart , O man , haue a speciall care .

But for all this that hath been spoken , doth not God impose too great a worke vpon vs , which neither we , nor Vse . Great worke laid on vs . our forefathers were able to beare ? It is beyond our power and arte . This is ars aritum , 〈◊〉〈◊〉 the arte of arte , and the gouernement of soules : It is open Dei , as Christ doth witnes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is the works of God that ye beleeue . Why then doth 〈◊〉 6. 29. God impose the same vpon vs ? Not because wee are causa efficions , but because wee are causa materialis : Therefore ( as Iohn saith , ) Let vs looke to our selues : for 〈◊〉 the Plow 〈◊〉 to our 〈◊〉 hearts . surely it is a worke very necessary , to bring the plowe home to our owne hearts . Many will be busie Bishops in other mens Diocesse , spending their time in other mens ground , and suffering their owne to be barren .

There be many ( Arguses in these dayes , with an hundred eyes apiece , ) that can quickly espie the moates , that are in other mens eyes , but cannot feele the beames that are in their owne . Peter will bee medling in Iohns affaires , yet without thankes : for , Quidest hoc tibi ? What is that to thee ? The Pharises would wash the hands of Christ , and yet their owne hearts were foule , filthy and odious . A preposterous kinde of zeale , to begin where we should make an end .

I deny not , but this is to be done : yet not to leaue the other vndone . As in Dauid we see a worthy example hereof . Before he purged the land , hee cleansed his house : and before his house , he purified himselfe ; Obserue his proceeding at the second verse , he saith . I will walke betham Psal. 110. 1. lebabi , in the perfection of my heart . And then at : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the 7. verse he saish . No wicked person shall abide in mine bouse . And then in the 8. verse-he beginnes to purge the land . Thus you may behold , the three steppes to perfection . First his heart , then his family , lastly the realme ; Excellent proceeding , to keepe Sessions at home within the heart , and to be executers of our owne sinnes .

Niru lachem 〈◊〉 , now fallowe your fallowe . It is a good lesson for vs , that are to plowe vp your fallowe : first , to turne vp our owne , we must not be like the sonnes of Eli , 1. Sam. Least we cause the Gospell to bee euill spoken of : our name and office must agree ; we are called , lux 〈◊〉 , by our vocation : and wee must be lumen in 〈◊〉 , by life and conuersation . Then may we , ( as wee must , ) the better plowe vp your fallowe ground : Crie aloude , spare not , lift vp thy voyee like a trumpet ; shewe my people their transgressions , and to the house of Iacob their sinnes . There is nothing so necessary , and more commendable , Esa. 58. 8. then reprehension if it be seasonable , and reasonable . I thinke none ought to be more wisely bold , then vs Ministers : for sinne is bold , saucy , and presumptuous . O miserable , when hoot sinners and coole Ministers meete : when the one sort is infected with burning feuers , and the other with shakinge agues : And when they that should lift vp their voyces like a trumpet , doe but whisper through a trunke . Nihil interest scoleri , an faueas Vse all meanes to saue the finnet . an perpetras . There is no difference , whether thou fauour a wicked action , or commit it . Dauid hath a song of two parts ( like Ianns with his two faces . ) I will sing mercy and iudgement : wee must vse Leuitiues preseruatines , and restoratiues ( with Paul . ) We beseech you to be reconciled to God , 2. Cor. 5. 19. But if this will not serue to rowse these sleepers out of the dead sleepe of sinne , but that they 2. Cor. 5. 〈◊〉 will be still as worldly as Demas , enuious as Caine , couetous as Iudas , treacherous as Absolon : and as stony-hearted as Pharaoh ; the text of mercy befits not these , but the sword of iudgement .

The learned haue compared the soure Euangelists , to the foure beasts in Ezekiel 10. 14. comparing Marke vnto a Lion , because hee begins with the thundering voice of the Law , crying in the wildernesse , repent : Ministers must be bold . When sinnes be crying sinnes , wee must become crying preachers . Esay cries , and Ieremie weepes , and we must not be sparing in reprehension : Where men are bold in sinning , preachers must be bold in reprouing : We must put on yron foreheads , to reprooue such as haue whorish faces & cut them to the quicke . This is the way that they may bee cured with the good Surgeon , to cut out the dead flesh ; It is a smarting corasiue , yet a healing plaister ; ( as Ierome saith , ) Dum pungit , 〈◊〉 Whiles that it 〈◊〉 , it 〈◊〉 , 〈◊〉 not if euer there were a time for this , now is the age ; where shamefastnosse hath left the stage , and presumption now actech her part desperation attending ready to shut vp all , with a dreadfull catastrophe , Sinne wounding , the conscience accusing , hell gaping , and God striking : the land being ouerspread with sinnes ; Caines murther , Pharaohs hardnesse , Naboths churlishnesse , and Amnons incest .

We haue spent much time in plowing vp this fallowe ground : yet the profit I hope , will more then equalize Magistrates must strike with the sword . our paines ; the sinnes haue beene cited , a iurie pannelled : they sound guiltie , and are condemned by the great Iudge of heauen and earth . What remaines then , but that you the magistrates see them executed ? wee can but plowe them by the word ; it is you that must plow with the sword : you are put in trust to see the king of heauen , his lawes obserued , the righteous defended , the oppressed relieued , and the offenders punished .

Solan being asked , what best preserued a common-wealth , answered : when subiects obey their magistrates , and the magistrates the lawe . Ye are Gods Liuetennants here vpon earth : hee hath giuen you his owne name . Psal. 82. Ani amarti elohim atem . I saide yee are Gods , that yee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 might doe Gods worke . We are to cry contrapeccatum , but yee are to strike downe , ipsum peccatum : for there is as great a charge laide on you , to strike with the sword , as on vs to preach the word . No preaching , no beleeuing : Rom 13. 4. 1. Cor. 9. 16. no sword striking , none obedience yeelding . Aron and Moyses must goe together ; the Ministers mouth , and the Magistrates hand , must hold the plowe .

Non meae humilitatis dictareuobis . It sutes not with my humilitie to direct you the meanes : but onely with my conlcience , to put you in minde of that , that is your charge ; I would I could perswade you to resolue with Dauid , Psal. 101. 8. Betimes to destroy the wicked of the land ; You want nothing to effect it , but a willing minds Lawe is on your side , and power in your hand ; if courage and zeale were in your hearts , it would be 〈◊〉 . If ye doe cut them downe , yee doe but your duty : If not , as God said vnto Gaine ; great 〈◊〉 lyes at the doore of your conscience , and vpon them : Illicit a non prohibere , consensus erroris est : not to prohibite vnlawfull things , is an consent vnto vnlawfull things . So it is , Si vitia amici fares facis tua : If thou winke at the offences of thy friend , Heft . 4. 14. thou makes them thin . owne . Let mee say vnto you ; as Mordecay said vnto Hester : If thou hold thy peace , God shall send deliuerance by some other meanes , ueat ubeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abik tobedu : both thou and thy fathers house shall perish . So if you will hold your peace , I meane the sword within the sheath , God shall cutte them off some other wayes . But woe to you , and your houses , they shall perish : and the blood of these soules that perish through your neglect , and conuyuency , shall bee required at your hands . If thou hold thy tongue and forwarue them Ezek. 3. 6. not , they shall dye in their sinne : but their blood will I require at thy hand , saith God ; Surely you beare not the sword for nought . Remember that which you reade Rom. 13. 4. Exod. 20. 16. in Exodus : Thou and all within thy gutes , shall remember to obey the Lord . These gates are the bands of your iurisdiction : so farre as your authoritie reacheth , so far are your gates and charge ; and whatsoeuer is amisse within the same , is your sinne : not because they doe it ; but because you suffer it .

It is not possible that sinnes could be at that height , as now they are : if magistrates were not asleepe ; or pertakers of the same sinnes , winking at other mens offences , least their owne should be discouered . Democrites beholding magistrates executing malefactóurs , fell a laughing : and being demanded a reason hereof , answered ; sir quoth he , to see the great theeues , hang vp the little theeues . Often it falles out , that the inferiors faire the better , where the superiors are transgressors ; for rather then they will discouer it in themselues , they will suffer it to remaine in others , least the saying of Cato bee propountied against them .

Que culpare soles , 〈◊〉〈◊〉 no 〈◊〉 ipse , Turpe est doctori , cum culpa redarguit ipsum . It is a shame for thee , to commit that offence , Which thou doest teach others not to be committed .

Giue me leaue to awaken your consciences , in the Magistrates asleepe . words of exhortation ; ( I know many excellent things are spoken of thee , thou Citie of God : yet I cannot but condole thine imperfections in some things ; And who shall I accuse herein ? I will not iustifie the doers , but condemne them that should restraine the same ; ) Good lawes are made : the life blood of them is the execution ; Else the lawe is like a woodden dagger in a faire sheath : when they that haue the charge imposed , and the sword in their hand : stand like some great image , holding vp the sword , but neuer strike .

I knowe yee magistrates of this Citie , yee haue done worthy seruice herein ; and more ye might haue done , if all the lawes had beene put in due execution . Chrysostome well obserues : To make musicke , it is not sufficient to play on one string , but all must bee stricken in due measure , and proportion . So to bring a citie or countrey into good order : is to execute euery part of the lawe with due execution . I would be loth to say vnto you , as Christ said vnto the Pharises : Yee tythe mint , anise and cummin : Mat. 23. 23. looking to the markets , taking order for dust , and cleansing the streetes , with many more such like : but the waightie points of the lawe are executed , halting , limping , and lingering . Haue yee no lawe for drunkennesse that ye suffer it to goe reeling , and staggering in euery streete ? Is there neuer a sober Iudith left , to cut Iudith , 13. 8. off the head of this drunken Olifernus ? Is there no lawe in the behalfe of the Sabbaoth , that there is such carrying of packes , ryding abroad with swaggarers , such selling of wares , and walking into the fieldes : that it is hardly know from an other day ? Is there neuer a zealous Nebemia among you , to shut the gates of Ierusalems Nehem. 13. 19 Is there not a piece of a statute left vncorrupted to take hold of the swearer , that infects the clouds with oathe , that the land mournes for the same ? Is not the law for the blasphemer in vse , that yee may bring him without Leui , 24. 14. the hoste , and stone him to death ? Shall I say as Paul said , Is there not a wise man among you , to foresee future euents ? as Virgil sings ; Foelix qui potuit rerum cognoscere causas . He is happie that hath been able to know the causes of things . If you saw , and made conscience , that your conniuencie at these things , doth harden the actors , and incourage the spectators , then yee would be ruled by the exhortation af Christ : If foote , hand , or eye offend thee , cut it Instruction and correction goe together . off . Let the whole law of God be executed vpom these ; who knowos whether your punishments may saue their soules or 〈◊〉 For often detrimentum peounia & sanitatis est propter bonum 〈◊〉 . A losse of the money . & crosse to the corps , is for the good of the soule : As Mordecai said Hest. 4. 14 : to Hester , Who knower whether thou art come to the kingdome , for this purpose or no ? So , who knowes whether you are come into the place of magistracie , to saue these soules , by keeping them from finne . You reade , Exod. 17. 12. that when the hands Moyses were both held vp the people preuailed , but when his hands went downe , then their enemies preuailed . So , while the two hands of the , Church are held vp , she preuaileth , namely , Verbum informans , & virga reformans . The word information , and the rod reformation . And to conclude my exhortation to you of this citie , with the saying of Paul , I beseech you by the mercies of God , that you giue vp your selues , soule , body , sword , strength , riches , authoritie , counsell and all to the seruice of God ; for the plowing vp of these sinnes before named , or as many as stand within your charge : beginning with good King Iosiah , at the last to purge 〈◊〉 , 34. 3. Ierusalem . This doe , and the God of peace be with you .

And now I wish mine arme were long enough to reach ouer 〈◊〉 of this 〈◊〉 to strike those 〈◊〉 dead , that daily 〈◊〉 men 〈◊〉 whole houses , play-houses , drinking-houses ; outpuries , and the like ; that men were as good goe ouer Salis buryeplaine , and with more safetie : then to stoppe out into the Suburbes of this citie . It were an easie matter to haue the citie sweete , if these places were not so soule and filthy .

It seemes that there are no Magistrates there ; If there Blinde and dumbe magistrates , cause of sinne . bee , they are Nonresidents , or else as bad as the people . In the dayes of Christ , there were dum be , blinde and lame deuils ; and I feare , these miserable people haue such magistrates among them ; some blinde that cannot see , others dumbe not able to speake , and most lame that wil not strike : and it may bee they are more forward to bee bribed , then the people to sinne , yea , and often deeper in iniquitie , then the people in trespasse . Who say be people to these mens manners . 〈◊〉〈◊〉 out horibus 〈◊〉 . It is selfe-sinning after such author 〈◊〉 these magistrates sinne , the fiat of consent goes 〈◊〉 and all takes hold of the same ? saying . Their hands are with vs in the said dish , & for feare themselues should be seene , will keepe away the light of reproofe from vs , or they are coueteus , louing bribery : and then wee can with a litle white or red sand , ( digged out of the bowels of the earth ) quickly put out their eyes : Then let the Preachers say what they please , we will take our fill of vanity . Thus regis ad cuemelum , to 〈◊〉 componitur orbis : greatnesse is a copy after which , all men order themselues . When Leo loued Stage-playes , all Rome swarmed with Iuglers : I would it were not seene in the skirtes of this famous citie ; the magistrates louing iniquitie , and the people swarming with villany . I can say no more to these without the walles , then I haue said to them within . If these people perish , their blood shal be required at your 〈◊〉 therefore whiles this day of saluation lasteth plowe vp this fallow ground .

Lastly I haue a desire to to keepe at their charge . valleys of Iuda : there 〈◊〉 , and the countrey vilages of this realme , and say somewhat to them also ; for the land is defiled euen from Dan , to Bersheba : the streame of vngodlinesse running very strong : which if speedy course be not taken , it will ( like the riuer Nilus , ) ouerflowe the bankes , indaungering the whole land . Therefore you learned magistrates , ( there placed by our worthy Iehosua ; ) whet your swords , and cut those trees downe by the rootes . But let me tell you one thing , before you will doe God honour , the King seruice , and the countrey good ; you must carry your teame plowe , and all your tacklings , downe into the countrey , where your charge is . What a shame is it to forsake your habitations , and to neglect the charge committed vnto you ? Whereby the poore are robbed of their bread , the oppressed of their reliefe , the righteous of their defence , the countrey of your seruice , Religion of her left hand : and God of his honour . O yee magistrates , for shame be resident vpon your charge : where yee ought with the sword of iustice , to plowe vp this fallowe ground : least the blood of these perishing soules , be required at your hands .

And thus I haue made an ende of my plowing , which is the first part of the exhortation : plowe vppe your fallowe ground .

The second part of the exhortation .

WE are at the length come to the seed time . Sowe to our selues in righteousnes : Which part I hane formerly viewed vnder three heads , 1. Sowe , there is the property of the worke , 2. Righteousnesse , there is the matter to worke vpon , 3. the Persons , You.

Righteousnesse is he fairest obiect to the eye of heauen , splenderous to the world , profitable to the soule , and glorious to God , Wee will walke a while in this light , which will bring vs to a more glorious light : to a new 〈◊〉 , and a new earth , wherein dwelleth righteousnesse . Righteousnesse of grace , feales the righteousnesse 1. Pet. 1. 5. of glory . Well might Ambrose say : non enim per se pars ost iustitia , sed quast mater ost omnium : For righteousnesse is not part by it selfe : but as it were the mother of all vertue , as the old verse is . Insticia in sese virtutem continet omniem , id est . Righteousnesse in it selfe doth truly containe , all that to vertue doe belong and appertaine . Hence it is , that this righteousnesse is found in so many congugatios . In Niphal , it is nitsdak ; in Pihel , it is t siddek : in Hiphil , it is hitsdik : and in bithpahel , it is hitstaddek : All which doe shewe the largenesse of this vertue . But let vs come to some particular parts of it , and to omit many , we will speake onely of the worke of righteousnesse , and the word of righteousnesse .

And first of the word of righteousnesse : sowe to righteousnesse , so is my Text , agreeing with that : To the Esa. 8. 20. the law and the Prephets if a man walke not according to this rule , it is because there is do light in him .

All our action must be ordered by Gods word : where Doct. Wotd of God our rule . he hath not a mouth to speake , we must not haue a hand to worke : for workes without direction , are like messengers that runne without their warrant , and goe without their arrand . Therefore ( saith the Apostle : ) Wee 2. Pet. 1. 19 : haue a sure word of the Prophets , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which yee doe well : if yee take heede thereunto . Heauen is a marke , we are the archers , our actions the arrowes , Gods word is the bowe : If wee will hit the 〈◊〉 , we must shoote in Gods bowe ; Such a seholler was David Psalme , as at a marke , so will I ayme . When Ioshua was to gouerne the people , God told him it should be after Ioshua , 1. 8. Psal. 11. 9. his word ; Dauid must make it a light to his feete : and we , the rule of all our proceedings . They which doe not runne to the prophatie all sayinge , apostelie all 〈◊〉 an a magnetic all authorities , 〈◊〉 but to themselves , because the 〈◊〉〈◊〉 propheticas voces , non ad apostolicas literas , necad euangelicas authoritates , etc. masters of errors ; Wherefore let vs doe , ( as Baalam saide : ) not goe beyond the word of the Lord , more or lesse .

And that propter mandatum Des , for the commaundement of God . And cursed are they that doe erre from they Commaundements . There is nothing more dangerous , then for a man to make himselfe merry with Reas. 1. breaking Gods Commaundements . Woe to them that say , Who is the Lord , that we should obey him ; Therefore Iob , 25. 15. Psal. 10. 5. 1. Sam. 15. wee will none of thy waies . But non bonum ludere cum sanctis . It is not good ieasting with holy thiugs : let Sauls example serue for all : when God commaunded him to destroy all the Amalekites , hee thought it more wisedome to preserue some . But for all his wisedome , he prooued a foole in so doing and lost the kingdome from himselfe and his posterity ; It may be he thoght himselfe too good to obey God : and God knew the kingdome too good for him : He rent his Obligiens from God , and God the Crowne from him . Is it good for the vessell of dust , to encounter with the arme of omnipotency ? The potte with the potter ? Sine percutiat , sine percutiatur , frangi necesse est . whether it strike or be strocken , it must needs be broken .

When the Centurian came to Christ for the healing of Matth. 〈◊〉 . his seruant , he seemed to illustrate this point , by an argument taken from himselfe : I am a man of authorine : I say to one come and he commeth : to another goe , and he goeth ; out of which words he frames an argument thus . If men haue that prerogatiue , to commaund and ordaine lawes , then much more God . But men haue a prerogatiue to doe the same . Ergo , God hath prerogatiue and power to command : And after this manner God himselfe reasons . Mali. 8. if you feare to offend the 〈◊〉 of your Prince , Then you ought to feare , to offend against my commaund : But it is true , you feare to offend his commaund , Ergo , You ought to feare to offend my precepts . Therefore let vs doe as Soloman saide : heare the ends of 〈◊〉 . 12. 13. all , feare God , and keepe his commaundements : For hee is a great and dreadfull God , clothed with maiesty : the splender of whose glory , is tenne thousand times more bright then the Sunne ; at the sight of whose maiestie , the Angels tremble , the Heauens melt away like waxe , the mountaines smoke , the foundations of the earth are mooued , and the floods are dried vp : and wilt not thou feare , to disobey this great and glorious God ? whose name is wonderfull , his iustice infinite , his power omnipotent , his wisedome vnsearchable ; his knowledge from eternitie , to eternitie : and his iudgements intollerable , endlesse , and remedilesse .

But if this great and glorious Iehouah , which commaunds the sonnes of men to direct their wayes by his word , will not serue to perswade you , then let the necessity thereof perswade you hereunto ; for as Peter saide of the name of Iesus , so I say of the word : there is no other thing that can direct and shewe vs how to walke aright : For nihil est 〈◊〉 , vel stabile , in rebus humanis : nothing is firme and stable in humane things . Therefore I say with Christ to the Rabbin , ( which asked him saying : what shall I doe to be saued , ) in lege quid Scriptum est , quomodo legis ? what is written in the lawe , Luke 10. 26. how readest thou ? for herein is read the righteousnesse of God from faith , to faith ; That is , ex fide veteris testementi , Rom. 1. 17. in fidem noui , as Origin obserues : from the faith of the olde Testament , to the faith of the newe ; So Chrysostome , and this agrees with that of Paul . The lawe was Gal. 3. 24. our schoolemaster , to bring vs to Christ . The olde shewed a Mosias to come : the newe sheweth that he is come , or as Ambrose saith ; Ex fide promittentis Dei , infidem hominis Credentis : From the faith of God promising , to the faith of man beleeuing . That is , the Scriptures doe shew how God giueth , and bestoweth his blessings : and also how wee are to embrace them ; God promiseth , and man beleeues ; or as Augustine saith ; ex fide Praedicantium , 2. Pet. 1. 4. in fidem andientium : from the faith of the Preachers , to the faith of the hearers . So saith the Apostle : faith is by hearing , and hearing by the word of God preached : Rom. 10. 17. We preach , you beleeue : wee teach and you must obey . Or ex fide praesentium , in fidem futurerum : from the faith of things present , to the faith of things to come : shewing how to liue in the kingdome of grace , that hereafter we may enioy the kingdome of glory . So doeth the Apostle teach vs saying ; whatsoeuer is written , is written Rom. 15. 4. for our learning , that we by them might haue hope and consolation of future ioyes . For this is that which is able to make a man perfect vnto euery good worke . 2. Tim. 3. 16. If now you shall demaund of mee : wherewith shall a man redresse his wayes ? I answere ( with Dauid , ) by taking heede to the word of the Lord : for that is the Psal. 119. 9. true guide to the kingdome of glory .

If Gods word , the word of righteousnesse , be the marke , whereat we mustayme : then I see fewe hitte the Vse . 1. white , some shoote wide with the Idolaters , some ouer with the proude and ambitious , some to lowe with the couetous , others too short with their halfe turnes : so that ( as Dauid said , ) they are all gone out of the way : non est qui faciat bonum , non est usquae ad vnum : there is none that doeth good , no not one : They eate vncleane things in Ashur , and oyle is caried into Egypt : but woe to such as goe into Ashur , or downe to Egypt , and haue not asked counsell of Gods word . Esa. 30. 2.

The formest of this cursed crue , is the whore of Rome : Error of the Papists . with all her English calues , which hath stollen trueths garment , to couer errors nakednesse ; her seuerall names prefigured out her manifold errors , She is called a beast . Antichrist , 〈◊〉 Prophet , a whore : and multorum 〈◊〉 num , sed non boni : many names , but neuer a good name . Of whom I will demaund this one thing , whether , she be able to maintaine her wayes by the word of God or no ? If not , then as it hath beene saide , so is it still : Rome is a whore , and all those pretended Catholikes bastards , begotten in the bed of adultery .

First let them tell me , by what authoritie from the word of God , they keepe the word of saluation lockt vp in an vnknowne tongue from the people : yea they haue warrant for what they doe , and marke it well .

First the word is the cause of errors and heresies , ( as they say , ) therefore not fit to be knowne ; Whereas indeede the want of it , is rather the cause of errors ; as the trueth it selfe saith : ( whom wee will belecue before them , ) doe ye not erre ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because ye know Marke 12. 21. not the Scriptures . And Dauid compareth them to a lanthorne , to light our pathes : if the light thereof be hid , how can they profit vs ? for still we are ready to stumble at euery error , and fall into euery heresie . Therefore ( saith Peter , ) Wee haue a most sure word , to the which yee doe well that yee take heede , as vnto a light that shineth in a darke place . But it seemes these men will bee wiser then God : but God shall make it manifest to their confusion that they are fooles .

Secondly , the people cannot vnderstand the word of God when it is translated : Ergo , it ought not to be translated at all ; whereas the translation of them , is the way to vnderstand them : and vnderstanding the way to get faith , and faith , the way to heauen ; But why doeth not the wise Iesuite reason as well against saluation it selfe , ( thus ) Man is not able , though hee haue the meanes , to saue himselfe : ergo , it is not fit hee should haue the meanes at all . And now who will not laugh at such an argument ? Augustines saying shall end this , Why are Aug. tract . in Iohn 21. things spoken , but to be knowen ? why are they pronounced , but to be heard ? & why are they heard but to be vnderstood .

Thirdly , the Iewes a long time , and in the Iewes Christ had not the word in the vulgar tongue : ergo , not fit to put it now into the vulgar : They proue it thus . He read the law , that the people vnderstood not : But it is manifest to the contrary ; for the text saith , They read , and the people vnderstood . And as for that story of Robin-Hood , which they tel vs of , inuented & brought forth of the deuils mint , that the people vnderstood not Christ when he said , Eli , eli , lamah gnazabthani ; therefore the people 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ought not to haue the scriptures translated . But the answere is ready ; first , this replie of the people might be more of flouting , then of ignorance : and to the contrary they haue no proofe . Secondly , they were Romane officers that put him to death , as appeares by the story ; and they might not understand him , because it was Hebrew , but the Iewes , they vnderstood him . But say , they did not vnderstand him , what is that to proue that the Scripture should not bee turned into the vulgar ? It is rather an argument to the contrary , that they should be translated , whereby they might vnderstand them .

Fourthly , holy things must be vsed in an holy tongue : ergo , they ought not to be translated . Now what is the holy tongue ? Hebrew , Greeke , and Latine ? then why did not Christ teach in one of these tongues , but in the Syrian tongue ? And why did the Lord cause the Apostle Acts. 2. to speake so many seuerall tongues , if they were vnholy ? And why doth the holy Ghost , make mention of Reuel , 7. tongues , that could not be numbred ? Wherefore wee may conclude , that the language is acceptable , so the persons be good .

Lastly , the Priest , in the time of the Law , went in , and the people stood without : ergo , the people must not haue the Scriptures translated . But this is quickly answered : First , this was a type of Christ , of his entring into Heb. 9. 11. the holy place , that is , into heauen : therefore it concernes not this point . Secondly , it is not prooued that the Priest spake any thing before them , which they vnderstood not . But by this time you begin to smile 〈◊〉 these poore arguments , which are like ropes of sand , which are sooner broken then made .

It remaineth now , to prooue the lawfulnesse of their Deut. 6. 6 , 7 , 8 , 2 , translation , which will appeare by Gods commandement : Thou shalt write them vpon the postes of thy house , and vpon thy gates : And why written ? for to bee read : and why read : that they may bee vnderstood . So our Lord saith , Reade the Scriptures , which they could not , if Iohn 5. 34. they could not haue them in the vulgar tongue . The like saith Paul that the Scriptures ought to bee handled to the vnderstanding of the people , and not in a strange tongue . And that this is no new doctrine , obserue the 1. Cor. 14. tot3 . antiquitie of it . Ambrose , not long after Christ , saith , Non competit fidelibus , audire linguas , quas non intelligunt It is not meete for beleeuers to heare those things , which they vnderstand not . Againe , the same authour saith . Wee come together to 〈◊〉 the Church , those things must bee spoken , which may be vnderstood . So Augustine , Why are Si ad aedificandam Ecclesi m conuenitis , ea debent dici que iutelligunt audientes . things spoken , but to be heard ? why are they ponounced , but to bee heard ? why are they heard , but to be vnderstood ? Hereunto tends the saying of Ierome , Let therefore the holy Scriptures , be alwayes in thy hands , and let them bee vncissantly tossed in thy mind . Heare then you see , neither Ambrose ad 1. Cor. 14. Sint ergo diuinae Scripturae , semper in manibus 〈◊〉 , et iugiter mente voluantur . from the word , nor Fathers haue they any warrant for it , that the worship of God should be performed in a strange tongue , and to rob the people of knowledge .

The like warrant haue they for pickpurse Purgatory , If we well consider the places alleadged for the same , and bring them to the ballance of the Sanctuary , they will be found too light .

First , they thinke that place of the Apostle to bee vnderstood of Purgatory ; where he saith , Euery mans works shall be tried by fire ; which they say is the fire of Purgatory : and by straw , wood , and stubble is meant venial sinnes : But the true meaning of the Apostle is this , By straw and stubble , is meant false doctrine , and by gold and siluer is meant sound doctrine : And so doth Ambrose 〈◊〉 stand it ; Opus quod ordere 〈◊〉〈◊〉 doctrina est : The worke that shall burne , is euill doctrine , not the person , but his doctrine shall be tried by the fire . Fire Caluine in 1. Cot. 3. therefore in this place , is the Spirit of the Lord , which by his triall , maketh proofe what doctrine is like vnto gold , and what is like vnto stubble : The neerer the doctrine of God is brought vnto this fire , the clearir it is : contrariwise the doctrine of mans braine ; shall vanish away , euen as straw is consumed with the fire : So then this is not meant of the fire of Purgatory .

Secondly , they bring the saying of Christ to prooue Mat. 5. 25. a Purgatory ; Agree with thine aduersary while thou art in the way with him , lest he cast thee into prison ; verely thou shalt not come out till thou hast paid the vtmost farthing . Now here we must vnderstand , that by the world to come is meant a time , as Matthew makes it plaine in the words following : for that which hee meaneth by prison , is the same which he meaneth by hell . Againe , here by the world to come , is meant a time ensuing this world : So Marke hath it , He shall receiue an hundreth Marke 10. 〈◊〉 . fold more , and life euerlasting in the world to come . Now then the world to come , being a time after this life , can not then be vnderstood of any Purgatory : For they say , it indureth but in this world onely : But wee acknowledge not so much as a Purgarory in this worlds time . And as Augustine obserues on this place ; Consenti cum aduersario &c. Consent with thiue aduersary in the way ; For when we are passed out of this world , Nulla compunctio , vel satisfactio remanebit : There remaineth no compunction or satisfaction for sinne ; as the tree falles , so it lies : meaning by the tree , man ; by the fall , death ; Ecclus. 3. and by the place , heauen or hell . For , tertium locumpenitus ignoramus , i me necesse in scripturis sanctis inuenimus : The third place beside heauen and hell , we are utterly ignorant of ; wee finde not in Scripture that there is any . And to conclude with the saying of the Apostle , Euery 2. Cor. 5. 10. man shall receiue the things which are done in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bodie , whether it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , god or euill : If according to the body , then what should a Purgatory doe ? for the body comes not there , as they themselues confesse : wherfore I conclude , if there be a Purgatory , wherin the soule suffers , then the reward is not after the bodie , but after the soule , and so the Apostle is found a lyar : But if after the body , then there is no Purgatory : And so the Pope is found a lyar , for so he is ; for there is no middle place , Vt possit : esse nisi cum diabolo , qui non est cum Christo : But he must needs bee with the deuill , which is not with Christ .

But before wee passe from this Purgatory , let vs obserue two things which will ouerthrow all this building . The first is , the place of this Purgatory , where The place of Purgatory not to be found . it should bee , and that they know not : Some thinke it to be neere hell ; but then the passage ( say others ) to heauen , will be too long : Some say it is neere heauen ; but this will not passe for currant ; for it is not fit that such a place should be so neere heauen : Some thinke it in the mid-way betweene both : Others thinke it to bee euery where ; but in the end it will prooue to bee no where .

Secondly , obserue their disagreement about the punishment : The paines of Purgatory not knowen . Some say , the soules are punished by good Angels : Others say no , It is not a worke fit for them , but rather for euill spirits : Some thinke they are tormented by fire ; and others say , by water . Now if they are ignorant of their torments , how can they finde a fitte meanes to deliuer them out ? for , it is necessarie , that the Physician haue knowledge of the disease , before he can minister a fit remedie vnto the patient . Thus while they disagree about the torments , wee agree in this , that there is none .

And herein I cannot forget one thing , namely , the vnmercifulnesse of the Pope , that knowing the soules to be so tormented in Purgatory , would not , out of his Holinesse deliuer them foorth sooner : But now of late dayes , and though the Pope can , ( as they say , ) 〈◊〉〈◊〉 the soules out of Purgatarie : yet will they not without money ; no penny no Pater-noster , I may conclude the trueth of Purgatorie , with the deliuery of soules , to bee as true , as that of Mahomet , that the Angell of death drewe Moses his soule out of his nostrilles , by the smell of an apple of Paradise ; But one thing I am sure of , that they are a hotter Purgatorie to the Saints of God , then their imaginary Purgatorie , to the soules departed .

In the third place , let vs see what warrant they haue for their merits , and supererrogations : here they bring the saying of the Apostle , that euery man shall receiue Rom. 2. according to his workes . Also they bring the saying of Christ : ( where hee saith , ) great is your reward : Ergo , our workes doe merit and deserue . But for answere to Math. 5. 〈◊〉 . this , we haue-at hand out of the wordes themselues ; for the Spirit saith not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for workes , noting out a Gregory in Psal. 145. desert but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to workes , to shew the measure of the reward : Saint Gregory notes : It is one thing to render according to workes , another for workes ; for in that , it is saide according vnto workes : the qualitie of the worke is vnderstood , that , whose workes appeare to be good , his recompence should be glorious : not because the worke doeth merit any thing at all ; but because hee hath promised to reward vs according to the qualitie of 2. Thes. 1. 5. Reuel. 3. 4. the same . But they produce more proofes yet , as that yee may bee counted worthy the kingdome of heauen : and they shall walke with mee in white ; for they are worthy . It is true , they are worthy , in and by Christ : for he being 1. Cor. 3. 221. ours , all things are ours , as the Apostle shewes : and wee are worthy because of his promise ; for God hath made himselfe a debtor : non accipiendo , sed promittendo : not by receiuing any thing at our hands , but by promising . We doe not say , redde quod accepisti : sed redde quod promisisti : render that thou hast receiued , but render that which thou hast promised .

That wee are not saued for our workes and merits , is manifest : first by the word of God , let Dauid speake for all the Prophets ; and he will tell vs , that God crowneth Psal. 103. 4. vs with mercy and compassion ; And let Paul speake for all the Apostles , we are saued : 〈◊〉 by the workes of righteousnesse , but according to his mercy ; for eteruall life is the gift of God . And to conclude with the saying of 〈◊〉 . 3. Christ , when yee haue done what yee can , yet : say wee are Rom. 6. 23. vnprofitable seruants ; So then it is euident by the word 〈◊〉 . 17. 10. of the Lord , that our workes merit not .

I might also shewe you the iudgements of the Fathers in this point ; which ioyne with vs in this , that we merit nothing by our workes ; but to comprise many in one , and not to totall all in iust account : I say with Barnard , sufficit ad meritum , scire quod non sufficiant merita : it is sufficient to merit , to knowe that our merits are not sufficient . Besides , I could shewe some of their owne Doctors , which are of our opinion ; as Paulus Burgenses , Thomas Aquinus , Durandas , Dionisius , Carthusianus , Belermin & others ; are constrained to confesse the truth of our doctrin : that works are not meritorious .

I will conclude with this : in euery merit , these things The nature of merits . must concurre : sit gratuitum , non dibitum a nobis illi , &c. that it bee free , not a debt that wee owe ; for if it bee a debt , then it doeth not merit ? Now who dare say that he oweth not himselfe , and all that hee hath , or can doe vnto the Lord . And therefore wee can not merit , so long Rom. 11. 35. as all wee can doe is due to God : and not in our owne choyse to doe , or not to doe ; 2. Sit vtile vel commodum illi , &c. That it be profitable and commodious for him , of whom we merit . ; But what profit hath God by all our Psal. 16. good workes ? for how can he which is infinite , receiue any more ; now whatsoeuer receiueth increase , is not infinite , but God is infinite : and therefore our , workes doe him no good . And 3. there must be a preportion betweene the worke and the wages : but what equalitie betweene afiait labour , and an infinit reward ? I haue almost lost my selfe among these merit-mongers , which haue altogether lost themselues among their suppoled merits . Wherefore to ende in a word , non pro merito , not for thy merit sbalt thou receiue eternall life : sed tantum pro gratia : but for grace . The prayers of Rome .

Now let me transport your meditations for a while , O Maria mater gratia , mater misericordia , tu nos ab hoste protege , & hora mortis suscipe . among their prayers : but not to pray with them ; for they pray to stockes , images , Saints , and Deuils . They haue a pretie distinction of prayer and worship : namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , latria belongs to God , & may not be imparted to men or Angels : but Doulia may be giuen to God , men and Angels . It seemes they neuer obserued Veni regina gentium , dele flammas reatuum , dele quod cunque denium da vititam innoceutium . Augustine vpon this , Doulia debitur Deo , tanquam Domino : religious seruice is due vnto God , as hee is a Lord . Latria vero non nisi Deo , tanquam Deo . Religious worship is onely due to God , as he is God . Let it bee what it will bee : all is due to the Lord , and none to Saints , or Angels . Paule Apostle , te deprecor , vt ab Angelo sathanae me eripias & a ventura ira liberes , & in caelum introducas .

I will set before you a dishe of this fruite for your iudgements to feede vpon : but not for your affections to disgest . And first I will beginne with Mary ; for vpon the day of her conception , they haue this prayer . O Mary the mother of grace , the mother of mercy , defend thou vs from our ghostly enemy , and receiue vs at the houre O faelix Aposte magne mater Iacobe te colentes adiuua , peregtinos vndeque tuos clemens protege , ducens ad caelestia . of death . Againe in the visitation of Mary they vse to say ; extinguish the fiery heat of our sinne : blot out what is amisse , and cause vs to leade an innocent life . I could spend a whole houre to shewe you such stuffe as this is ; but to let you see somewhat of Paul . O blessed Apostle , Paul , I pray thes that thou wilt deliuer me from the Angel of Sathan , and defend me from wrath to come , and bring O Crux lignum triumphale , mundi verasalus , vale inter ligna nullum tale fronde , flore , germine medicina Christianasanes salua , aegros sana . me into heauen ; the like they haue to Iames. O happy Apostle and mightie Martyr Iames , helpe thy worshippers , defend courteously thy pilgrimes on euery side , and bring them to heauenly ioye . : and now as God said to the Prophet , come and I will shewe you greater abominations . O Crosse triumphant wood , all haile , worlds true health , among all the trees in the wood , ther s not thy like for blossome , bough , and budde : Christians Physicke , saue the sound , and heale the sicke : And thus I haue giuen you a taste of some of their abominations , and presently I will shewe you how they are contrary to the word of Iehouah .

1. Now the warrant they haue for their prayer to Saints and Angels , is none at all ; but contrariwise we are commanded to pray to God ; Pray to thy Father which is in Matth. 6. 2. secret : and againe , At that day ( saith Christ ) you shall Iohn 6. 26. aske in my Name . And Iames tells vs whither to go for wisedome , namely to God ; but not a word of Saints Iam. 1. 6. or Angels . A doctrine neuer heard of before this adulterous generation sprung vp : The Angels in heauen haue refused the same , and Saints vpon earth denied Reuel. 19. it . What shall I say ? is it not against the word of Acts 10. 26. the Lord , and a counterfeit coyne come foorth of the Deuils mint to delude the world with all .

2. It is against the office of Christ ; for he is the Mediator betweene God and man , namely , the man Christ : 2. Tim. 2. 5 Gal. 3. 19. 〈◊〉 2. 1. now then to make Angels , and Saints Mediatours , is to put Christ out of place .

3. It is a robbing of God of his worship ; for prayer is adoratio Dei : and to offer that to the creature , which is proper to the Creator , is to robbe him of his honour .

4. It is Idolatry , that is a breach of the first Commandement , Thou shalt haue none other gods before me . Now whom wee pray vnto wee put confidence in , and cursed are they which trust in any creatures .

5. It is a sinne of blasphemie ; for why doe they go to creatures , but because they doubt of the mercie , and loue of God ? and what is more iniurious , then to make God lesse mercifull then creatures ?

6. It is in vaine to pray to Angels , or Saints , for they are ignorant of our estate ; neither are they capable of our prayers : for , Abraham is ignorant of vs , and lacob Efa . 63. 16. Eccles. 9. 5. knoweth vs not : The liuing know that they shall die but the dead know nothing . To conclude , we must pray to him , Pro quo nullus interpellat , for whom no man pryes ; sed ipse pro omnibus , but he prayes for all .

I might trouble your eares with their vnwritten verities ; Papists vnwritten vertues . which they affirme to be of as great authoritie as the Scriptures but this I answere briefly .

First say , that there are many things which the Prophets , Christ , and the Apostles taught : It followes not therefore , that the Church should seeke for them , because we know them not when wee haue found them , and as soone we may imbrace a lie , as a trueth .

Secondly , admit that we could meete with the right , yet there , is no neede of them : For these things are written , Iohn 20. 30. that we might beleeue and in beleeuing wee might haue life eternall : as Augustine notes , Many things were done which are not written , ( saith hee ) Electa sunt autem quae scriberentur , quae saluti credentium sufficere videbantur , But so much was chosen out to be written , as was thought to be sufficient for the saluation of the faithfull .

Thirdly , God hath forbidden vs to seeke after any thing , saue what is written , not to adde to the word of God . Deut. 4. 2. Reuel. 22. 18. It were better for a man to mourne all the dayes of his life , then to make himselfe merrie , with the breach of the word of the Lord , that is , to play with it .

Againe , what warrant haue they for to take away the second commandement of God , as not worthy to stand in the leaues of his Booke ? Sure I am , they ought not so to doe ; for , Thou shalt not take from the word of the Lord . Deut. 4. 2. Reuel. 22. The Law was concluded with this , and so was the Gospel ; Thou shalt not adde to the word , nor take ought from the same .

What warrant haue they for their Free will , whereof they boast ? To the contrary saith the Apostle . It is the Of Free-will . Phil. 2. 15. Lord which worketh in you both the will and the deed . And here wee are to consider a foure-fold will which is in man : One by creation , where the will was free , both ad malum , and ad bonum : and as Augustine saith , Primum liberum arbitrium posse non peccare : The first free wil was to be able not to sinne . The second is , Post lapsum qualis libertas , fit reliqua ante regenerationem : What freedome is remaining after the fall , before regeneration : and Gen. 6. 5. that is a will free to sinne , but not to good , a will , tantum ad malum : onely to euill . The third is , Libert as voluntatis post regeneationem : the libertie of the will aftor regeneration : and this is partim ad bene & partim ad male operandum : partly to doe good , and partly to doe euill : So that if we will well , it is of God ; if euill , it is of our selues : And as Augustine saith , Suis voluntatibus , sed quas ipse operatus est : Their wills , but such as he hath wrought in them : volunt as humana libertate consequitur gratiam , sed gratia potius libertatem : The will of man doth not by the freenesse thereof obtaine grace , but by grace obtaines freedome . So then . , velle in nobis est : to will is in our power : bene velle a Deo : but to will well is of God . And the fourth is , Libertas voluutatis post glorificationem : The liberty of the will after glorification : and in this libertie , the will shall be free , tantum ad bonum , onely to good , and not ad malum , to euill . The summe is this , before the fall , the will was free to good and euill ; by nature free to euill , by grace free in part , and by glory perfect .

I must not omitte their pardons , because they inrich Of the Popes Patdons . the Popes offer , and derogate from the death of Christ : who can forgiue sinne but God ? yet the Pope will ; and marke well the manner : for first hee pardons , not onely sinnes past , but also sinnes to come , so that hee both pardoneth , Iohn 8 , 11. and pattoniseth sinnes ; whereas Christ saith to the contrary : goe and sinne no more . Secondly , hee pardons both a poena & culpa , from the fult and punishment , we deny not but that the Church may pardon the punishment , but not the fault : for that is proper onely to God . Thirdly , he pardons such as he neuer sawe : and cannot tell whether they haue repented them of their sinnes or no ; whereas pardon is to be granted , to such as repent them of their sinnes . And to fill vp the measure of his iniquitie . Mandanius Angelis quarenus animas omnium accedentium . Wee commaund the Angels to carry all the soules of them that come to Rome this yeere out of Purgatory , into Paradise : Et concedimus cruce signatis , vt ad eorum vota , duas vel tres animas , quas vellent , è Purgatorio liberarent : And wee grant to all those that haue taken vpon them the holy Crosse , to deliuer two or three soules at their pleasure out of Purgatory . And surely could it bee prooued , that the Pope could forgiue sinnes , I would presently turne Papist .

And here let mee acquaint your vnderstanding with the author of these pardons ; who ( as I finde , ) was Gregory the first : for hee proclaimed , that whosoeuer would come to Rome , to visite the Temples , should haue cleane remission of sinnes . Then came Boniface the 8. and made the yeere of Iubile or grace , euery hundred yeeres , with the like promises . Then after him came Clement the sixt ; and brought it from an hundred yeeres , to fiftie , with the same promises : Plaenariam indulgentiam , full remission of all their sinnes , apaena et culpa toties quoties .

But the thing obseruable is this , why so great a benefite Popes vnmer cifulnesse . as this , ( as they say ) ; did sleepe so long before it was knowne ? either it could not be found , or they were very vnmercifull , to keepe the people in sinne , and might haue freed them of the same . But now pardons being found , note the manner : not a iot without money ; for no penny , no pater-noster . And here two things must bee looked vnto : first , that wee keepe the Popes fauour : secondly , that wee haue large purses , or wee may goe without pardons . For conclusion , the true Church of God is taught , that pardons are not to bee bought with gold , and siluer : but with the blood of Christ . 1. Pet. 1. 18.

What should I speake of their pilgremages , vnto lying vanities , their stewes established by authoritie : a hell aboue ground ? where lust , the daughter of idlenesse hath accesse to whoredome ; or their Masses , Cloystered Nunnes , single life , treasons , murthers , and a world of the like : whereby they are abominable to God , odious to man , and comparable to the deuill ; Their Religion damnable , their practise blood and crueltie , and themselues famous for villany .

Thus then you see , the Papist walke not after the word of righteousnesse , no ; holy Scriptures are reiected , and in stead thereof is come darkenesse : and darkenesse hath bègot ignorance , and ignorance hath begot error , and his brethren . See these prodigious spirits are they which are contemners of God , despisers of his word , persecuters of his Saints , and sacrificers to the deuill ; I am glad I am rid of them , let them goe : but God giue vs grace neuer to followe them .

〈◊〉 wee home to our selues , and see , whether wee can finde any among our selues , which walke farre wide from the word of righteousnesse . And here first I will beginne with the Vsurer , whose arte is crueltie : and therefore God did prohibite the same , as too barbarous and diabolicall to be in the Church of God . Therefore , when thou lendest money to the poore , thou shalt not bee as a vsurer to them . Now if you would knowe what vsury is , the text saith , it is nashak , whereof commeth neshek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies , to bite or gnawe . Well saith the vsurer , now I see it is lawfull to take vse : so that it be not to the hurt of the borrower , whereby to bite him . But stay a little and hearken vnto God , what hee saith more of this by the Prophet ; he shall liue for euer , which hath not giuen vpon vsury : where the word tarbith is vsed : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is to encrease ; and it comes of rabah , to multiply . So that to bee an vsurer , is to take more then hee puts forth , and to take encrease , is to bite ; there being no more difference betweene nashak , and rabah : but this rabah , is to take encrease , and nashak is the nature of it : namely to bite . So then you see he which taketh increase for his monty , is a biter : and so doeth Ambrose obserue . Such are the benefites that you rich men bestowe , 〈◊〉〈◊〉〈◊〉 beneficia , minus datis , & plus exigitis talis humanitas , vt spolietis etiam subuenitis . Deut. 23. 19. Rom. 9. 3. you giue out little , and require much againe , such is your kindnesse , that you vndoe them whom yee helpe ; This is the nature of vsurie .

The persons to whom they might not lend vpon vsurie , were their brethren ; And by brethren in this place is ment brethren of nation , as Paul saith . I haue great heauinesse for my brethren , that is , for the nation of the Iewes . And to these it was not lawfull to lend on vsury : not one Iewe to another Iewe. Now by the same rule it is nor lawfull for one English man , to lend to another : and so of other nations . But the chiefe ende why God forbids to lend to their brethren , was to shew that in the Church this diabolicall arte should not be vsed . As for idolaters , and enemies to Religion , they might lend to such on vsury , and for the rooting out of these wicked ones ; but among themselues it might not be vsed . And 1. Thes. 4. 6. Matth. 5. 17. this statut-law remaineth still vnrepealed .

The like I might speake of stage-playes , drunkennesse , pride , adultery , swearing , lying , murdering .

I haue not yet done with this word of righteousnesse . Gods word is called righteous ; first , because of the author , which is God . Holy men spake as they were mooued by the spirit of God : and from God that is perfect , there A deo perfecto nihil malum nihil turpe est . is no euill and filthy thing . And for this ende the Prophets cryed : the mouth of the Lord , the mouth of the Lord : to shewe that God was the author thereof , which may bee prooued thus , 1. Est antiquitas , the antiquitie , which is before all writing , as God is before all creatures , 2. Hormonia pulcherima , the most sweete hermonie and consent , betweene Moyses , the Prophets , and Apostles : which though they liued many yeeres differing , yet doe they all agree in one thing , 3. the true accomplishing of those things , spoken of by them , 4. the ouerthrow and downefall of those that haue opposed themselues against their sayings ; all which doe plainly demonstrate , that God is the author of them .

Secondly , they are righteous , because they are instruments Word instrument that make vs righteous . to bring vs vnto righteousnesse : The whole Scripture is giuen vs by inspiration , and is profitable to teach , to instruct in righteousnesse , that the man of God may bee made perfect to euery good worke . Now where the effect is holy , the cause must needes be righteous .

Thirdly , Gods word must needes be righteous , because it teacheth a doctrine , which is holy , pure , righteous &c.

Is Gods word righteous ? then well note the blasphemie Apostoli quaedam scripseiūt , non vt scripta illa praecssēt fidei , & religioni nostrae , sed potius vt sabessēt . Albertus Pigh. hieral . li. 1. c. 2. Abert . conttou . 3. de eccles. of the Papists against the same : The Apostles wrote certaine things , not that their writings should be aboue our faith and religion , but rather that they should bee vnder , saith Albertus .

See what an imputation hee layes vpon the Apostles Epistles , that they are not able to direct vs in faith and true religion . Obserue yet another blasphemie of his ; The Scriptures are double iudges : Now we know that a double Iudge is altogether vnprofitable , and not fit for Sunt scripturae mutaiudices . Andradius in l. b. defens . that place ; Euen so are the Scriptures by his argument , and of lesse account then their traditions . So it appeares by the saying of Andradius , Neither in those bookes , Neque in ipsis libtis , quibus sacramysteria sunt , quippiam inest diuinitatis , quae nos ad credendum , quae illis continentur , aliqu religione constringat . wherein the sacred mysteries are written , is there one iote of diuinitie , which by any force of religion can bind vs to beleeue what is there in contained . By whose saying you heare , that the word is not able to bring men to the knowledge of God , religion , and faith : Thus he doth conclude them , not to be holy , pure and perfect : Lodouicus saith , The Scripture is as it were dead ynke ; fit for no vse , but to bee caitaway . So the Papists esteeme of Scriptura est quafi mortuum atramentum . Gods holy word , as an vnholy writing , saying , What aduantage hath this fable of Christ brought vnto vs ? So the whole Gospel , is reckoned by them as a fable . In a word , O quantum nobis fabula ista de Christo ? the whole Scripture is accounted vnholy . But whether it be more meete to beleeue God , or man , let the world iudge , Dauid saith , that the Scriptures are pure and vndefiled , And Christ saith , that they are true and holy ; And I say , let Gods word be righteous , and the Papists blasphemers .

Now I come to the workes of righteousnesse , which Works of righteousnesse . wee must sowe ; yet not as the Papists ; Necessitate efficientiae : They are necessary as efficient causes ; together with faith of our saluation : but , necessitate praesentiae , they are necessary for the present ; and we cannot be without them : For , faith doth iustifie , and workes doe testifie : Credis in Christum ? fac Christi opera , vt viuat' fides tua : Doest thou beleeue in Christ ? do thou Christs workes , that thy faith may liue . There is a three-fold vse of the workes of righteousnesse : first , Gods glory ; secondly , the good of others ; and thirdly , our owne comfort . How shall it appeare that wee are iustified , if the Sicut corporis huius vitam , & corporis motu dignoscimus , sic fidei vitam ex operibus bonis . fruit of righteousnesse be not seene ? as Barnard saith , As we discerne the life of the body by the motion of the body , so the life of faith by good works . And that you may the better know how to doe the workes of righteousnesse , obserue first , that they be commanded of God ; secondly , that they be well done ; thirdly , that they be done to a good end .

Vt sit mandatum a Deo ; That it be commanded of God , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the Scriptures . Then is it not so much to be inquired , whether it bee good and equall , as whether God hath commaunded the same or no : for sometimes lawfull things are vnlawfull . Againe , sometimes vnlawfull things are lawfull : As thus , to kill and murther a mans owne child , is vnlawfull ; yet if God command it , then is it lawfull : as for example in Abraham , which was commanded to kill his-sonne , which , if he had refused , had sinned : and to haue done it without command , had been a sinne likewise . Or thus , It is lawfull to pray one for another ; yet when God forbids it , then is it a sinne to pray , not in respect of the subiect of prayer , but because it is a disobedience vnto Gods command , as appeareth by the Prophet Ieremy . Ier. 7. 14.

Againe , lawfull things done by some , are vertues ; which being done by others are sinne : As thus , It is lawfull for a Magistrate to put a murtherer to death , but for a priuate man it is a sinne : Therefore that is a false rule , that many examine things , by , Whether it be good or equall , and not whether God hath commanded it or no. By this rule the vsurer examines his vsury ; In deed , saith hee , God hath forbidden it , yet marke what profit comes hereof : Men that can vse no calling may liue if they haue money . Besides marke what good it doth vnto the borrower : Many are made by borrowing ; and to giue ouer the same would doe much hurt . But this is a false rule , if God hath not commanded the same , it is altogether vnlawfull . By the same rule we measure our charitie , saying , If I shall giue vnto the poore , and relieue the needie , then I my felfe may want . Likewise in their callings : If I shall tell the trueth in selling , vse good wares , and true weights and measures , it is the way to be a Beggar , and the like : But this is a false rule . I denie not , but that it is good for a man to keepe his estate , and not to grow into pouertie ; yet not by such a meanes , as God hath not commanded . By such a false rule , Saul examined his obedience : Shall I kill the King , and the chiefe cattell ? no , I may haue a great ransome for the King ; and for the cattell , they will serue for sacrifice , or for breede , or the like ; and therefore it is better to preserue the King , and the best cattell aliue . But for all his wisedome , God told him that he was a foole , and had sinned in so doing ; and therefore hee receiued a iust recompense for his desert . It is dangerous to call Gods precepts into question , touching the purity thereof : If he hath said it , or commanded it , it is righteous , and we must obey it .

Secondly , as it must be commanded of God , so it must be well done : as it must be bonum , so it must bee bene . That you may take your worke along with you , obserue , there must be first , knowledge ; secondly , faith ; thirdly , readinesse .

1. There must bee knowledge : for euery action is to be knowen before it can be well done ; either we shal doe more then we ought , or lesse then we should . The heathen man could say , that he that knoweth not what he seeketh , cannot tell when to finde that which he lacketh ; as Cato obserues : Ignotum tibi nolito praeponere notis : Cognita indicio constant , incognita casu . Doe not thou preferre any thing vnknowen , before things that are knowen : Knowen things stand in iudgement , and vnknowen in chance . As the common Prouerbe is , A blind man may catch a Hare ; and as well may an ignorant man light vpon some of the precepts of God ; yet seldome seene . Pithagoras hath a pretie saying ; He that knoweth not what he ought to know , is a brute beast among men ; He that knoweth no more then hee hath neede of , is a man among bruit beast ; and He that knoweth all that may be knowen , is a God among men . And because knowledge is the ground of all Arts , God taught his people Iosh. 1. 8. first to know , and then to doe ; for the way to doe well , is to know the good .

2. It must be done with the heart : that is , in zeale , loue , reuerence , feare , and the like : Vt sit ex vera fide , That it be of true faith : not so much the things themselues , Non tam res ipse quam hominum affectus spectantur . as the affections of men are to be viewed . Witnesseth that of Marke , where the widowes two Mites were more regarded , then the abundance of the rich men ; because they came from the heart . Good things done with an euill minde , are but splendida peccata : glorious sinnes : Wherfore God said , O that there were an heart in this people to Deut. 5. 29. keepe my Commandements : for where there is no heart in the action , there is no faith ; if no faith , it cannot bee well done .

3. It must be done with readinesse : Wee must imitate the Angels , which are said to haue wings ; to note out their readines in executing the will of God . God will haue his worke done , when hee commands ; not when wee please : While it is called to day , harden not your hearts . It was the saying of Christ to Zaeheus ; Come downe at once : Delayes must not be made in Gods seruice ; but as Christ said in another case vnto Iudas , That thou doest , doe it quickly .

4. And lastly must bee faithfulnesse , to doe all that that God commaunds , and no more : for to doe lesse then God doeth commaund , is disobedience ; and to doe more , is meere presumption and will worship . It was Dauids care and resolution , to haue respect vnto all his commaundements .

Thirdly , that it be righteous , it must bee done to a good ende ; for to doe good workes , and not to a good ende : is either vaine-glory , or meere hypocrisie ; as to instance it thus . It is a good worke to giue almes , to feede the hungry , and cloath the naked ; But if these be done to be commended of men , or for the obtaining of credit , rather then for the good of the common wealth , it is not commendable . So we may say , it is bonum , in respect of the acte : but not bene , in respect of the ende . Therefore to doe good workes to a good end , take these three things along with you .

1. That they be , propter gloriam Dei , for the glory of How to doe good . God : That is , that the loue and zeale to Gods glory , constraine vs hereunto : as the Apostle speaketh : doe all that ye doe to the glory of God .

2. That they bee , propter nostram salutem , for our saluation .

3. That they bee done to the good and profit of others , as the Apostle teacheth , that euery thing may minister grace vnto the hearers : for whatsoeuer is done is not right , quod non conducit ad praepositam vtilitatem , which belongs not to an intended profit .

Thus you see the word of righteousnesse , that it must be the rule of all our actions ; as also you see the workes of righteousnesse : and how to doe them . Now before I let you passe from this part , I would haue you to marke how our aduersaries doe slander vs , ( saying , ) that the Church of England teacheth faith without good works , and giueth libertie to sinne : being a doctrine of liscenciousnesse to all impietie : insomuch that many are kept from vs by reason of these slanders , falsely laide vpon vs . The consideration whereof at the first sight , seemes like a great mountaine : yet after deliberation , it is lesse then a moule-hill . For if they so blaspheme the holy word of God , it is no wonder they thus slander vs . Besides , it Slanders of the Papists . hath beene an vsuall thing with them of olde , thus to slander the people of God . They accuse Wickliffe that he should say , that Luther did hold magistrates not lawfull : that Caluin saide , that Christ dispaired on the Crosse ; that Beza was turned to popery , and so died : ( who was then aliue , and by his owne wryting prooued them lyers ; ) that Caluin fell into blasphemy ; with many more of the like nature . But to bring this home to their doores , to pay them with their owne coyne , and to beate them with their owne weapons : for doe not they themselues teach a doctrine of liscentiousnesse ? yes , vnspeakeable villaynies , both countenanced , and canonized for worthies : as murthers , rapes , periuries adulteries , and the like : as the sruite of such a diabolicall Religion .

Thus much for the subiect , Righteousnesse now followes the propertie of the worke , which is to sowe .

The second part of the seede-time .

SOwe to your selues in right consnesse . The propertie of the worke is now to be obserued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sow : sowing is sometimes taken for casting of seede into the ground , as thou shalt not sowe the ground with mingled seede , some time for preaching of the word ; the sower went out to sowe : and sometime for our actions : and so it is here ; yet we will not fall into the error of Pelagius . A Deo habemus quod homines sumus , a nobis ipsis autem quod insti sumus wee are beholding to God that we are men , but vnto our selues that we are good men . But the contrary is , God both makes vs : and makes vs good men ; and then being good , wee labour to doe well . That is ( as my text saith , ) to sowe good workes , as the wise man exhorts : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Babokar zerang eth-zargnaeca : Betimes sowe thy seede . That is , betimes doe good : and he giues the reason ; The sower of righteousness shall bee truely rewarded . 〈◊〉 3. 2. Mans life is a continuall sowing , either good or bad seede : the seede is the worke , the ground God and man , and the doing or acting is the sowing .

The metapher holds well , for first wee knowe that the husbandman casteth his seede into the ground , couers it with earth : there it rots and seemes to perish , as though he should neuer haue good of the same ; and thus would a man iudge , that knowes not what belongs to that art : and that he were foolish to cast his seede into the earth , vpon so hopelesse a gaine . Euen so the sowing of good Obedience 〈◊〉 to be 〈◊〉 . for the 〈◊〉 . and charitable workes , seemes to be lost , because we see not the fruite of our labour : as Iohn noteth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Yet it appeareth not what wee are . Therefore Salomon Eccles 11. 6. compareth this sowing , vnto the casting of bread vpon the waters : which at the first seemeth to perish . And this is the estate of the godly : they pray , fast , giue almes , honour God , loue man , obserue his lawes , doe his commaundements , with the like ; yet what is to be seene of all this : What profite hath a man of all his labours , saith Salomon . Where is the destinction of good and bad , they seeme to bee all one yet ; Caine and Abel , in one field : Cam and Iapha , in one arke : Ismael and Isaake , in one family : Esau and Iacob , in one wombe : Peter and Iudas , in one company : teares and wheate growne together in one field , good and euill are not yet diserned . And doe not then our labours seeme to bee lost ? May we not say with Esay : I haue laboured in vaine ? So the world iudges , and we in some sort finde : for our life is yet hid with God in Christ ; Onely wee haue some peace of conscience that the world see a not , and the loue of God , which it knoweth : not . But we knowe , that when he shall appeare , we shall be like him , as the Apostle Iohn saith : and much like those verses which we read of Pithagoras . Corpore deposite liberam si scandis in aethram , Tunc dem aeternus fies , mortalia linquens : If quite from earthly drosse thou soare , Then shalt thou be a God , and dye no more .

But as yet all our labours are like vnto the husbandmans seede cast into the earth , which seemes to rot , and vtterly to perish . It is reported of Hillary , that from the fourteenth yeere of his age , to the 84. had serued the Lord in sowing this seede : yet it seemed to him lost , Egredere 〈◊〉 ma egredere quid times , quid dubitas . while he vttered this sentence . Goe foorth O my soule , goe foorth , why art thou afraide ? why doubtest thou ? Likewise Iob saide . What shall I doe , whether shall I turne , when the Lord shall-comc to iudgement . Thus the godly are subiect to trouble of spirit , and vexation of conscience ; The world sees not the fruite , and we perceiue not the fulnesse of our sowing as yet ; onely here is our comfort , our workes are with the Lord , and the crowne of righteousnesse shall come hereafter .

Secondly the husbandman receiues not the benefit of Reward of 〈◊〉 godly not 〈◊〉 his labours as soone as he hath sowne his seede : it is long in growing vppe , in ripening , and at the length is cut downe and brought into the barne . Euen so is it with the godly , now they sowe , and reape hereafter . This world is the seede time , the next is the haruest time ; and so much the wise man shewes , saying : Cast thy bread vp Eccles. 12. 〈◊〉 on the waters , and after many dayes thou shalt finde it . The like saith the Apostle Paul . I haue fought a good fight , 2. Tim. 4. 8. I haue kept the faith . Here is his seende time : the haruest sollowes ; Hence foorth is laide vp for mee , the crowne of righteousnesse . In this world the children of God are but in their apprentiship , to learne their arte : they shall be truely free men onely in heauen ; this is their time of feare and trembling : the haruest of full-ioy and happinesse is hereafter .

The Church is compared to a vineyard , that is first digged , then planted , groweth , bloweth , and afterward commeth the liquor . Sometime also to a shippe that goes to the Sea , and is beaten with the waues , tossed with the windes : and then at the length comes home , full fraughted with Merchandies . Also to a building , wherein there is much hewing , squaring , and great paines taking , before it be a fit habitation . To a fielde that is plowed , sowne , harrowed , growes , ripens , and then comes the haruest . The child of God is a planter , a Merchant , a builder , and a husbandman : but the wine is not yet tasted of , the shippe is not yet returned , the house is not yet inhabited , and the seede is not yet in the barne ; Therefore I say vnto you , as the Apostle said to his hearers : ye haue neede of patience , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that after yee haue done the will of God , yee may receiue the promise : yet a little , and hee that shall come , will come : Post lacramas risus , post exilium Paradisus : After weeping , comes laughing : and after banishment , comes Paradise : After sowing comes haruest , and after obedience comes glory .

The husbandman comforts himselfe with the presedence 〈◊〉 hope of 〈◊〉 godly . of his labours , and feedes vpon future hopes : His well dunged and manured ground , his seasonable tillage , and his good seed , will surely bring a plentiful haruest in the end , more then answerable to his paines . The husbandman cannot so much hope for an ensuing crop , as the child of God hath an assurance of his future glory : His well manured soule , with the grace of God , his seasonable and good seed of obedience , puts him in such an hope , and giues him such assurance of a blessed haruest , that he will not sell his future estate , for a present Monarchy . Moyses had rather forgoe his present dignities , then loose his future hopes .

Thirdly , it is fitly compared to sowing , because as one corne brings foorth many , and a little increaieth Great gaine is in obedience . much : so the seede of righteousnesse brings foorth an vnspeakable weight of glory : Eye hath not seene , care hath not heard , neither hath it entred into the heart of man , what God hath laid vp for those that loue him ; so Quod nequit numerari , adeo graeciosa , quod cōpatari , adeo diutina , quod nequit terminari . great is the reward , as that it cannot be numbred ; so precious , as that it cannot be valued ; so lasting , as that it euer endureth .

O ioy aboue all ioyes ; mirth without sorrow ; life without labour ; light without darkenesse ; aglorious reward , for so small a worke . Here is a blessed increase , and yet no vsurie ; an hundred for tenne , yea , a thousand for one , yet no extortion : our seede finite , the reward infinite . A cup of cold water giuen to a pious vse , shall be put in the Chronicles of heauen , and rewarded with no lesle then a kingdome .

Fourthly obserue , that out of one hand comes many graines , and cornes , which are dispersed into many parts of the field : So the good childe of God , must bee as plentifull in good workes , doing good vnto many . The seruant is not aboue his Lord . If Christ so sowed , wee ought to follow : For , omnis Christi actio nostra debet esse instructio . Euery action of Christ , ought to be our instruction , who went about doing good vnto all people . Among the Iewes none might be a Rabbin , till he could speake seuen languages , the tree is not accounted a good tree , till it bring forth much fruit ; and who can bee a good Christian , till hee bee found fruitfull in good workes .

A Christian must be like the tree , that Clusius reports of ; calling it the Indian figgetree : and Gorobius calleth A strange tree . it the tree of Adams transgression . Let it be what it is , it groweth vp with one faire body , the branches spreading themselues very large , reaching downe vnto the earth , taking hold thereof , and springeth vp againe into little trees : that often it comes to passe , that the ground is couered , and ouerspread for the space of a mile , with the ouer spreading branches . The Christian is compared in Scripture to a figge tree : It seemes that this is the cause of it , to teach the childe of God , to be as farre Christians are to doe good to many . spreading with his workes . We reade , that when Christ fed the people , he fed them by multitudes ; to teach vs to doe good vnto many : While wee haue time ( saith the Apostle ) let vs doe good vnto all . When the ayre hath giuen influence , the cloudes sent downe the seasonable deawes of grace , and the sunne of righteousnes bestowed his kindly heat , then a Christian becomes fruitfull . Man is compared to the earth , that brings forth herbes of all colours and fashions , and of seueral smelles . These herbes are as dumbe masters to teach vs our duety , to be plentifull in good workes , of all sorts ; as Peter teacheth , 2. Pet. 1 , 5 , 6 , 7. Ioyne vertue with faith ; and with vertue ; knowledge ; with knowledge , temperance ; with temperance , patience ; with patience , godlinesse ; with godlinesse , brotherly kindnes ; and with brotherly kindnesse , loue : See what a golden chaine of vertues are here linked together . That which was prophesied of vs , must bee made true in vs ; Our roabes ( namely our workes ) must bee wrought with diuers collours . It must not bee with vs as it was with the Athenians . For the more good they did know , the lesse they did : But , Scire tuum nihil est , nisi te scire hoc sciat alter : Thy knowledge is nothing , vnlesse another man know that thou hast knowledge .

Fiftly , it is fitly compared vnto sowing , because the best seede is to bee put into the ground : to teach man We must doe the best good . what seede of obedience to sowe , ( namely , the best ) And to shew the same , God commanded in the Law , they should offer the best of all their cattell , and without blemish . It is not the sowing , but the good sowing , that brings this haruest of happinesse : For , the husbandman knowes , if he should cast bad seede into the earth , that either it would not spring vp ; or being sprung vp , it would come to bee lanke , and emptie corne . So if wee sowe seede which is not good , it will die , and perish ; or if it doesping vp , to giue vs any comfort , it is vnitable , and vanishing . Therefore our seede must be such , as that it will endure the earth , vndergoe the stormes and boisterous weather . When the merchant sets his shippe to the sea , hee lookes that it be sound within and without , and able to endure the weather ; or else shee is neuer like to returne home againe ; but with losse . Would a Christian send forth his seede of obedience : let it bee good , that it may endure all weathers ; otherwise it will hardly returne againe : and if it doe , it will bee with a broken conscience , and a weather beaten spirit .

God commanded the Tabernacle to be made of the best stones , wood , gold , and other things ; and the best spices for ointments ; principally to teach the people , that their obedience must be of the best sort . Answerable hereunto , was that of Marie , who brought oyntment , and that very costly , to anoint Christ : Shee knew she ought to obserue the custome of the Law , in bringing the best : as strictly should wee obserue , and performe this duety , in sowing the best obedience : For , it will be more glorious vnto God , and with greater profit returne againe vnto our selues .

Here I cannot but condole , and wish mine eyes to weepe day and night , for the seede of our dissembling Dissembling Protestants . Protestants ; who like the Grecians , speake much , and do little : They beleeue as Christians , but liue as Pagans ; ciuile in speach , rude in their manners : The name of God is in their tongues , but the feare of God is not in their hearts . The Papists call vs Solifideans , but our workes doe declare vs rather Nolifideans ; for the more we knowe , the lesse good we doe : we frie in words , and freeze in deedes ; speake by elles , and worke by inches ; changing workes into wordes ; and godly deuotion into bare knowledge .

O remember that the Vrim , and the 〈◊〉 must goe together : That is light of knowledge , and holinesse of life : for there is as great danger , in not doing of good , as there is profit in forbearing of euill , It was a question , whether it were better to haue a soe that hurts not , or a friend that helpes not .

The rich man is in hell ; Non quod abstulerit : Not for taking away another mans : Sed quod non donarit sua ; But because he gaue not of his owne .

Barrennesse was euer accounted a curse , a shame , and areproch . The first borne of idlesle is to doe nothing , The second , is to doe some thing to no purpose . And the third is to doe that which is pernitious and hurtfull . The sowing of wicked men . Some will take no paines in sowing ; vnlesse the deuill set them a worke , and too many haue wee of these sowers in this land : So that I thinke , there was neuer more filthinesse in Sodome , drunkennesse in Flanders , lying in Creete , and hypocrisie in Iurie , then is now practised in England : The custome of iniquity , hath so chased away the shame of sinne , that common wickednesse , is taken for no priuate offence . He ere is such vnmercifulnesse , bribing , oppressing , and grinding the faces of the poore , as if there were no God to honour , Deuill to dread , Heauen to hope for , nor hell to shunne . Men are more ready to keepe their money then their consciences , and their soules are of lesse credit , then their seales .

Is this the sowing of our Christians , the practise of our profession , the seale of our faith , and the fruite of our Religion ? O remember the tree that had no fruite on it was accursed : how much more when there is euill fruite thereon ; as drunkennesse , adultery , swearing , lying , stealing , killing , brybing , &c. Some cruell as Lions , craftie as Foxes , filthy as swine , enuious as dogges , and as rauenous as wolues . Homo homini lupus est . Man it to man a wolse .

Therefore let my counsell bee vnto you , as Daniel was vnto the King . Breake off your sinnes by righteousnesse , Dan. 4. and your iniquity by mercy towards the poore ; let your soules be pure , your hearts zealous , your liues religious , your actions holy , and your handes 〈◊〉 or good workes : that it may be saide to you , as it was to that good seruant ; Well done thou good and faithfull seruant , enter into thy masters ioy .

Giue me leaue to speake one word more of this terrene sowing , which is a worke very laborious : yet not like vnto the spirituall sowing : a worke very hard , yet effected with ease ; greatly opposed , yet not hindered : much neglected , yet most necessary : commonly despised , yet none more amiable . A worke it is , ( saith Saint Paul . ) Worke out your saluation with feare and trembling ; For the kingdome of heauen comes not with obseruation : there belongs more vnto it , then haue and hold it ; dilligence that industerous worke-master , must worke it out : it is not gotten by speculation : For the Vita breuis via longa si vis ad metam peruenire incipe celeritet currere . life of man is short , the way is long : if thou wilt come vnto the worke , beginne to runne with speede ; The more a man hath to doe , and little time allowed , the greater is his labour to effect it . Qui cupit optatem cursu contingeremetam , Multa tulit facitque miser sudauit & alist : He that in running doth desire the wished marke to tuch , He runneth very speedily , and sweateth very much . Nothing can bee effected without labour , and shall wee thinke heauen to be obtained with a song .

Idlenesse in humaine affaires is accounted a sinne , but in Religion a double sinne , and many are infected therewith , which rather then they will take a little paines to walke in the pathes of righteousnes , that leades to heauen , they will tumble in the greene pleasures of iniquitie , which leade to hell . The common harlot the world , with her painted amorous face , hath so bewitched the fooles of this age , that they are sicke of loue , and euery one is ready to doe her the best seruice they can . Some are so infected with the silken dropsie , that they cannot tread in the pathes of saluation without a Coatch , and then they goe but like vnto a snaile , least they should come there too soone , The vsurer would walk in this would walke in this way , but he hath not yet read ouer his billes , nor gotten the waxe cleare from his fingers : and he is very vnwilling to goe and leaue any thing vnfinished : for hee thinkes to get more in one houre by a piece of paper , ( and that with lesse paines , ) then in this way in a whole The worlds apology against the seede of obedience . moneth ( with greater labour . ) The drunkard sits at ease on his seate , and no sooner calls for one pot , but hee shall haue two ; Therefore hee cares not to come into this patly , least their should be no tap-houses in the way : for he cannot goe farre without a draught , and the iourney being long , he faints to thinke of it . My lady lust will not come in this path , because she cannot meete with her companions , and to leaue her whorish trade , and take paines for her liuing in an honest course , shee will not : for she gets her maintenance with more ease , and often , the poxe with all , as an ouerplusse : So she resolues not to goe the way to heauen , and rather then she will take the paines for it , shee will goe without it . The fashion mungers , with their top and top-gallants , thinke this way to be both too narrow , and the seeling too lowe : it will spoile the fashion of their ruffes , vnfrizle their haire , and staine their beautie : yet if they might haue a coach of ease drawne with two horses : pride and pleasure , they are halfe minded to God , but deny them this , and you shall loose their company : the path hard , the iourney long , and the paines great ; a worke too hard for these daintie dames : their fingers too tender to handle this seede , and their roundabouts too broade , to enter in at that doore . The Lawyer would trauell this iourney , were it not a way of peace , and that is not for his profit ; here trueth is to be spoken , and iustice to be performed : a worke too hard for him , a seede that neuer came within his garner ; He thinkes to get more in one Tearmes lying , then in a whole yeeres truth in Religion : and so had rather haue a iourney at Candlemas to Westminster , then at Midsomer to heauen ; Thus because the way seemes troublesome , the paine great , so long before they shall haue their wages , they resolue not to sowe this seede at all .

Religion was wont to be a pleasure , now it is reckened a labour : it is too hot in summer , they dare not come to the Church then , least it make their heads to ake : in winter too cold , then they refuse to come , because they must not bring a fire with them ; so that Religion is neuer in season with these , and they can finde no time to sowe this seede . In the winter the stormes are too boysterous , and in the sommer , the Sunne is too hotte : so they keepe the seede still vnsowne .

Is godlines become laborious , and the practise of piety vnprofitable , that the wayes of Zion lament , because fewe come to the solemne assemblies : that a man may with more ease goe out at a Church doore , then in at a Play-house gate . Most men , ( with Demas , ) shewe Religion a Lamen 1. 4. faire paire of heeles , I will commend vnto your considerations a story , ( how true it is I knowe not , ) of a certaine man that did still send his wife to sowe this seede , the practise of Religion : at length when they came to Marke this story . knocke at heauen gates , Peter , ( being the imagined porter , ) lets in the woman , but keepes out the man , answering him thus . Illa intrauit prose & te . She is entred both for her selfe , and for thee : for as shee went to the Church for thee , so shee must goe into heauen for thee . We may well moralize vpon this : for if wee will not labour to haue a personality of faith , and a propriety of deuotion and Religion , seruing God in our owne persons , and sowing this seede with our owne handes , we may goe to the gate of desire , but be turned backe againe with confusion : Then will the old verse be renewed .

Scilicet immemores supera vt conuexa reuisant , Rursus & 〈◊〉 in corpora velle reuerti .

Therefore let vs with Ioshuah , serue the Lord in our owne persone , that we may be blessed in our selues . For the iust shal liue 〈◊〉 , in his faith ; not by another mans faith : And therefore see thou keepe Gods commandements , Non memoria , sedvita : Not in thy memorie , but in thy life : Non vt reddas ea , sed vt facias ea : Not to say them by roat , but to doe them : That so we may say with the Apostle . Wee haue kept the faith , and henceforth is layd vp for vs a crowne of righteousnesse .

The Proprietie of the persons , You.

LAcem , You : These are the persons , and the last part of the seed time . Gods commandements are all The propriety of the persons . set downe in the second person ; Thou , You , and Yee : Hereby to shew , that none must denie his seruice to God , nor to haue any cuasion or staringhole from this duety . Non dicamus , Wee may not say , Quid nobis & tibi est ? What haue wee to doe with thee ? But rather to say with the Apostle , These things are written for our learning . For the propriety of faith , is when things are generally spoken , to applie them in particular ; as the Apostle like a good Logician , fiames an argument out of the generality of Gods promises thus : Christ came to saue sinners : ( there is his proposition ) But I am a sinner : ( there is his assumption ) Ergo , He came to saue me . ( here is the conclusion )

Thus euery man , when hee heares Gods commandements , is to frame his argument to himselfe in this Euery man to apply Gods commandement to himselfe . manner Gods commandements are giuen to men : But I am a man : Ergo. Gods commandements are giuen to mee . And so from this argument we should come to another , of practising , in this sort . Whosoeuer is exhorted must obey : But I am exhorted : Therefore , I must obey ,

And hereunto serneth the saying of Christ , 〈◊〉 which I say vnto you ; I say vnto all men : euen so when God saith , Thou shalt , Yee shall , and You shall ; is spoken , not to one , but to all . And so much doth the Prophet intimate in this place , Quod autem vobis dico , omnibus dico : What I say vnto you , I say vnto all : sow to your selues in righteousnesse .

But is there none ( for all that hath bee said ) that doe apologise for themselues , saying , Wee are great men , and therefore to be freed in this thing ( as the manner is ) O thou man of God , goe into the land of Iudah , and prophesie Amost. 3. there , but prophesie no more at Bethel ; ( why ? ) for it is the kings Court . Thus they fight against the Lord , with his owne weapons : and proue so much the worse , as they might haue beene the better : and diuert the meanes of their wel doing , into an occasion of their confusion . That which this Prophet spake , was true in them , and is as euident in vs : As they increased , so they Hos. 4. 7. sinned ; not the more they increased in people , but in their greatnesse . There is such an antipathie betwixt the good blessings of God , and the hearts of the wicked , that the more they induce them to the seruice of God , ( for their saluation ) the more they wrastle against the same ( for their owne confusion . ) I haue read of the Thracian Marke this story . flint that burnes with water , but is quenched with oyle . A true embleme of these wicked persons , that are the worse by Gods blessings . Tullies historie is made good in this , of a countrey , that the more it rained , the more dust did arise : And contrariwise , want of raine caused durt and myre .

How comes it to passe , that the good blessings of God , should exasperate such persons to euill ? shal their greatnesse draw them from the seruice of God , which ought to bee a spurre to pricke them forward : For the bountifulnesse of God stould leade vs to repentance . And Rom. 2. 4. were you greater then the greatest among men ; yet there is one greater then you : For God is melek nodang gnal-cal Elohim , A great King aboue all Gods . The Psal. 95. 3. highest round of our greatnesse , comes farre short of the lowest steppe of Gods meannesse . And so long as there 1. Cor. 1. 25. is a super our , the inferiour is to obey the same , as Augustine nots , cum enim se volunt as relicto superiore ad inferiora conuertit , officitur mala : For when the will turnes it selfe from the superiour to the inferiour , it is euil : Therefore let the words of exhortation be imbraced , and tender downe your greatnesse at the footestoole of Gods Maiestie , the originall of all greatnesse ; and this shall Fraerogatiuam genetis similitudo morum magis sibi vendicat , quam ordo maiorum . make you greater . For , the congruitie of manners , not the pedegree of anncestors , hath the prerogatiue of noble birth . He that is not borne of God , had been better hee had neuer been borne . Therefore maintaine the Gospel by your greatnesse , and he shall maintaine your honours by his power .

Againe , the inferiour sort are not without their Apologies : The superiour hath not drunke the water of Nilus alone , these must needes haue a lappe : For though they breake not their heads against the vpper sieling of greatnesse , yet they stumble at the threshold of basenesse . Either they thinke it a duetie not imposed on them , or that it will not be accepted . But , to take away these obiections Mal. 1. the Lord commanded ( when the Tabernacle was to be built ) the people to bring from gold , to goats Exo. 25. haire , to shew that the chiefest obedience must be offered , and that the poorest is not reiected . God regards not man for his greatnesse , nor reiects any for his meannesse : Greatnesse raiseth not to heauen , not pouertie casteth downe to hell .

Inferiority must not hinder vs from Gods seruice and obedience , but rather a spurre to pricke vs forward : seeing godlinesse hath the promise of this life , and that to come . Therefore let vs doe as loel saith , to walke in obedience : Iocl 2. 14. for who knowes whether God will leaue a blessing for vs or no ? God hath saide , they that honour me . I will honour them , and a poore man that feareth the Prou. 19 : Lord , is better then a rich man , which peruerteth his waies . And thus much shall serue for the seede time .

The third part of the precept , the haruest time .

WE are come at the length ( by Gods assistance and your patience ) to the haruest , the last part of the percept . Great paines is taken in the seruice of God : yet in the ende comes a haruest and pays for all ; first , niru , then zergnu and now kitsru plowe , sowe , and now reape : Thus is that true of Salomon . Cast thy bread vpon the waters , and after many dayes thou shalt finde it . It was the counsell of Socrates : Sowe good workes , and thou shalt reape the flowers of ioy and and gladnesse : qualis vita finis it a : such a life , such an ende .

Obserue in generall , that obedience neuer goes vnrewarded : Doct. Obedience not vntewatded . Christ proclaimes it . They that followe me in the regeneration , shall follow me in the glorification . And Salomon ( a type of Christ , ) saide long before , the sower of righteousnesse shall bee truely rewarded . The Matth. 19 28. Prou. 11. 10. trueth whereof wee may see performed in the godly before vs . Abraham beleeued God , and was iustified : Henoch walked with God , and was taken vp into heauen . What should I speake of Noah , of Moses , of Dauid , of Iob of Peter , and all the godly which first sowed the seede of obedience , and now inioy their haruest : for godlinesse hath the promise of this life , and that to come . Hoc est non in nostris recte factis .

Yet let vs take heede wee fall not into a popish conceite , that we are rewarded for our workes ; no , This is Sed in tua bonitate situmest . Vt tantam effugiamus damnationem . not in our well done deedes , but in thy goodnesse O God , that we escape damnation , saith Chrysostome . Not of workes can we obtaine saluation , but of Gods election and grace ; yet still it is true , obedience is euer rewarded . Non ex operitibus salutem attingereposlumus , sed Dei electione & gratia .

And there are two reasons hereof . The first , Proptcr veritatem Dei , for the trueth of God , which is most sure and firme , and stands like mount Sion , that cannot bee remooued : which proceedeth from the eternitie , and immutabilitie of his will : with whom there is no change , Mal. 3. nor shadowe of changing ; He that commanded trueth in others , will surely keepe it himselfe , or else hee should not bee omnipotent but impotent . Therefore the Apostle doth thus stile him : God that cannot lye . And as the Tit. 1. 2. author to the he brewes saith , non enim in iustus est Deus , for God is not vnrighteousnesse , that he should forget your Heb. 6. 10. worke in the Lord .

2 The second reason is , propter iustitiam Dei : for the righteousnesse of God : for to punish those that sinne , and not to reward the righteous , might seeme vnrighteous ; But verily there is a reward for the righteous : for as those that doe euill shall haue tribulation and anguish , &c. So they that doe well , shall haue peace , glory , and immortalitie , Rom. 2. 10. Otherwise hee should seeme to be more iust to the wicked , then mercifull to the righteous . I conclude , that they which serue the Lord in the day time of their life , shall bee rewarded in the euen-tide of their deathes .

We which are the sweete singers of Israel , ( and haue Vse 1. sung out the songs of saluation , ) shall reape a haruest according to our place and worke : for if we conuert many , we shall shine as the Starres ; Glorious shall their reward Dan. 12. 3. be in heauen , whose titles are so great on earth , as luminae stellae angellae , and the like . Surely there is a double document in the same : namely , that the greatnesse of the titles doe put vs in minde of the worke : therefore not to suffer our hearts to be adulterated with popular applause , but to hunt soules into heauen : and not our selues into fame . And as it puts vs in mind of the worke , so of the greatnes of the reward , which will be glorious .

Marke well the comparisons , that we are compared vnto : to the Sunne , Starres , Salt , and Angels ; Obserue it well , though these are the glory of the world : yet haue they beene shaken . The Angels fell , the Starres shorte , Ministers to teach good doctrine , and keepe good hospitality . the Salt corrupted , and the light obscured . A good caueat for vs to be the more vigilant , that our reward may be the greater . Peter was three times willed to feede the flocke ; that is as Barnard obserues , with sound doctrine , honest life , and good hospitalitie ; It is both commondable , and commodious for Ministers to preach in the plurall number with good doctrine , and charitable hospitalitie : wordes without deedes auaile little . It is recorded of Alexander Seuerus , which said , that he was more mooued to beleeue in Christ by the Christians hospitality , then by all Origines learned and eloquent perswasions . Doctrine and charitie are the two handes which build vp the walles of Sion : and who so thus buildes , shall receiue a double portion with Beniamin .

You which are in authoritie , both in Church and 2. Magistrates croppe . common-wealth , are worthy of double honour in this life , and shall reape a two fould croppe in the world to come . It may be sayde of Magistrates , as it was saide of Christ : they are set for the rysing and falling of many in the land ; you are the high Ceders of Lebanon , whose fall is the hurt of many . The Church is compared to a building : we are the builders , you are the side stones , and the inferiour people the filling stones . So long as you stand the people are safe , but if you giue way , they fall out by whole heapes . Twise happy ( therefore ) shall you be if you stand faithfull to the Lord : and looke how much you are aboue others in the kingdome of grace , by so much shall you shine more then others in the kingdome of glory . Thus shall you reape a double blessing with Iacob : twise blessed in this world , and double crowned in the world to come .

And you my brethren of the lower sort , shall reape a haruest according to your seede ; for God will make an inquisition after all that you haue done : and not a good The inferiourcoples crop . thought shall goe vnrewarded . Then your feeding the hungry , clothing the naked , pitie to the fatherlesse and widowe , ministring to the Saints , and your vpholding of religion shalappeare . Then shall euery man haue , Secundum opera 〈◊〉 , peace of conscience , ioy in the holy Ghost . Blessed then shall you be in your persons , blessed in your actions , blessed in your estate , and blessed in your posterity . And ( as Christ saide in another kinde , ) all these are but the beginnings : the full croppe is yet to come : Eye hath not seene , eare hath not heard , what those things are , which God hath layde vppe for those that sowe this seede . And thus much briefly for the haruest in generall .

I come now to the more particular parts of this haruest , which are ; first , the property of the worke , Reape : Secondly , the manner of it , According to mercie .

First , the propertie of the worke is to reape : Haruest is called Autumnus , & hath that name of Augende , increasing : Haruest of grace of race . For then commeth in store of fruit , that the earth bringeth forth , which fruit is gathered , when the Sunne entreth into Libra ; which is , when the Sunne is in the right line , that is called , Linea Equinoctialis : And so from that time it comes into Libra , till it come into the signe that is called Sagittarius Now it is no small comfort to the husbandman ( after he hath taken great pains , and been at great cost ) to see the haruest approach , and the regions to growe white . It is no lesse ( but much more ) ioy to the child of God ( which hath sowed the seede of obedience , all his lifetime ) to haue the haruest of promise brought home to the doore of his conscience , and ready to enter the barne of his soule . But let vs consider this reaping . First , as it is in grace , and then as it will be in glory .

First , we are to consider ( a little ) the haruest in grace : For they that reape not in grace , shall not enioy an haruest in glory : Post mercatum solutum nullus negociatur : After the market is ended , there is neither buying nor selling . He that prepareth not things necessary while hee is here , is like to want hereafter : Wherefore follow the counsell of Christ : Lay vp treasure for your selues in heauen , Matth. 6. that when these earthly Tabernacles shall faile , they may receiue you , into euerlasting habitations . And here for your better vnderstanding , how to reape in the kingdome of grace , consider it , first , Temporall , and secondly , Spirituall .

First , there is an earthly haruest , which God hath promised , Terrene haruest . Leuit. 26. the threshing shall reach vnto the vintage , and the vintage shall reach vnto the sowing time , and you shall eate your bread in plenteousnesse , &c. It is no small blessing to dwell in the greene pastures , and to haue our cups to ouerflow Psal. 23. with abunance ?

Obserue the seed of righteousnes brings the haruest of earthly blessings . Would a man reape aboundance Doct. Godlinesse brings gaine . Deut. 28. and ascend to pompous honour ? Let him trauell this way , and it will bring him thither : For godlinesse hath the promise of this life , as well as of that to come . And this did God teach them , by setting before them a catalogue of these things ; vpon condition that they would obey him . The like he saith in another place ; that , they which honour me , I will honour them : And wee see it as truely performed in Abraham , Iacob , Iob , and many more .

Obedience brings vs within the couenant of the promise , Reas. 1. which euer runnes vpon conditions . If ye doe , if ye beleeue , if yee obey : The condition being kept the promise is ours , as the Apostle notes . Ye haue neede of patience , that after yee haue done the will of God , yee might receiue the promise . If you aske who shall ascend to the hill of the Lord ? Dauid telleth you , The man that walketh vprightly , and worketh righteousnes , and speaketh the trueth from his heart . If you aske who shall enter into glory ? Christ telles you . Non auditores , sed factores : Not hearers , but doers . If you aske me the way to get earthly blessings , I answere with Christ , Keepe the Commandements . Christ calleth Loue the greatest commandement , but Solomon calleth obedience the end of all , saying , Heare the end of all , feare God , and keepe his Commandements . For this is that which makes vs coheires with Christ , by everue wherof all things are ours . So saith the Apostle , All things are yours , and you Christs . Soli habent omnia qui habent habentem omnia . They alone 1. Cor. 3. 22. possesse all things that possesse the Possessour of all things .

Doth not this minister matter of comfort , to those which haue walked in this path of righteousnesse . To Vse . 1. whom I may say as Christ did , to the good seruant , Well done you good and faithfull seruants , enter into your masters ioy , and take possession of these earthly blessings . Euery one that beleeueth and doth well , confirmeth the Law by his life . And you knowe ( and hardly to bee Omnis qui credets Chtisto , bene agit , & viuendo legem confirmat . knowne ) what the reward of that is , which no demension in art , no effection in nature , no proportion in the creature , can expresse . Such is the loue of God to them , and their right vnto all things . Therfore , as the Epicures said to themselues , so may I say to these , Ede , bibe , lude , Eate , drinke , and be merry .

But now some obiect against the trueth of this point , saying , If , after obedience , we haue right to reape this haruest , why are the children of God in such contempt and pouerty , and the off scouring of all things to this day , as we see ? Eliiah was persecuted , and the false prophets fauoured : Michaiah sinitten , and the lying prophets honoured : Diues rich , and Lazarus poore . Wherunto answere is made , that it is no safe concluding ; because they possesse them not , they haue no right vnto them : For by the same argument wee may conclude , they haue no right to the kingdome of glory . The argument is thus framed : Whosoeuer are not in possession of glory , haue no right to it . But men liuing vpon earth , possesse it not . Ergo , Those that possesse not glory , haue no right vnto it . Want of possession doth not argue no right . The like argument may be framed concerning earthly blessings . Those that possesse not riches , haue no right thereto . The righteous possesse them not . Ergo , Obedience hath no right thereunto .

The maior of both these syllogismes is false : For possession of a thing doth not argue aright thereunto ; no more doth not possession argue no right . But as a man which hath bought land , payd his money , writings being made , deliuered vnto him , hath right to the land , though he possesse it not . So the godly haue right to them though they possesse them not .

Besides this , it may be the time is not yet come , when God will giue vs these things . Ioseph was in prison before he came to honour . Iacob serued many yeeres , before he had his riches . Dauid was persecuted , before he came to the kingdome . Daniel in the denne , before he was one of the gouernours . Mordecai sate at the gate , before he came to preferment , And all these , in the state of grace , long before they came to taste of this haruest .

Againe there may bee some cause knowen to God , why he doth not giue these things generally to his children . Why Abraham was rich , and Lazarus poore , Dauid a king , and Mordecai at the gate . Surely there is great difference in the natural qualities of men , and such an antipathie there is betweene the same and riches , that often they steale away our hearts from obedience : and therefore God , as a wise father , giues not what is our right , but what is good for vs .

I must not forget the wicked ; which neuer sowed the 2. Vse . The wicked reape that the haue no right to . seed of righteousnesse : yet reape they this earthly haruest as fast as the godly : and with carying this crop into their barnes , the deuill is often conuayed into their hearts . There is no more difference betweene Iudas and them , then this : Iudas had the bag ; and the deuill in it : These haue riches and the deuill with them : For vnto the impure , all things are impure : Their meate , apparell , riches , and honour , are cursed vnto them . For hee that sayd , What hast thou to doe to take my name in thy month , and hatest to be reformed ? saith also , What hast thou to Psal. 13. doe , to take this crop into thy possession ? And yet who prospers so as these ? who so beautifull as Absalom ? so rich as Nabal ? so honourable as Haman ? who flourish so well as the sonnes of Belial ? And yet with Iudas they do but bag vp to their owne confusion . He that is much honoured in the way , at the end of his iourney is damned : Qui honoratur in via , in peruentione damnabitur , & quasi per amaena prata in carcerem venit : qui per prospetitarem praesentis vitae ad interitum tendit . and , as it were , through a faire pasture , hee passeth to a prison , who by the prosperity of this life present , goeth to destruction and confusion . This is the end of these men : and how can it otherwise be , seeing they liue by robbing the Saints of God ? Zeuxis was a true embleme of these , that looking on a picture , brake out into a laughter , which brought him to the graue in mirth , and so died : These men haue a day of mirth ; their life is in the noone of pride : but their Sunne shall set in darkenesse , and Greg. moral . their seeming ioyes shall bee turned into true eternall woes .

Therefore seeing they haue got the houses of God in possession , and the inheritance of the holy ones into their handes : let them bee as sparing as may bee to themselues , and very liberall to others : that seeing they must bee arraigned for theeues , and goe to their owne place with Iudas their iudgements may bee more easie .

This is for the temporall and terrene haruest , now followes a spirituall and more comfortable to the soule : namely , the assurance of saluation , with the fruites therof : as peace of conscience , and ioy in the holy Ghost . It was Zacheus his honour , that Christ came to his house : and it is our comfort , to get his promises into our hearts . This haruest is so needfull that we cannot be without it : for while we are without this we want true ioy , the conscience still crying out , what shall I doe to be saued .

But now the good Christian falles hard to worke , comes closse to the corne of Gods promises , layes hold thereon with the hand of faith , and cuts it downe with the sickle of confidence , brings it home into the Garner of his soule , thrasheth it out by meditation , and feedes vpon it by application to his consolation . And thus farre doeth the word of my text leade me : for kitsru which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comes of katsar signifies to licke vp .

Obserue that the children of God , are assured of the Doct. Assurance of glory while we are in this world . kingdome of glory , while they liue in the kingdome of grace : holy Iob had made such a seede time , that in the ende hee came to reape this haruest to his comfort : I knowe ( saith he , ) that my redeemer liueth . And thus all the godly can say to the ful assurance of glory , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iob 19. 25. Iohn 3. 2. Gal. 2. 20. ( saith Iohn ) now are we the sonnes of God : and can say with Paul , Christ Iesus liueth in vs : and therefore if this earthly tabernacle were destroyed , we haue a house eternall in the heauens . Thus the childe of God can 2. Cor. 5. 1. speake with confidence of assurance of glory , while he liues in the kingdome of grace . The Apostle saith , God hath sealed vs to the day of redemption : not so much that he might knowe vs , as that wee might knowe our Ephes. 4. 30. selues to bee his ; for here wee either receiue , or loose Hic vel accipimus , vel amittimus vitam aeternam . life eternall ; Which thing being so needfull , made Salomon to say in the person of the Church . Bring mee O King into thy chambers : and that this is the true reading , obserue the wordes in the originall , habiani hammaelaek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 chadarau which words are in the Imperatiue moode in the originall , let the King bring me : but fitly put into the Indicatiue moode in the English , the King hath brought me , yet howsoeuer , it shewes the truth of this doctrine : for if in the Indicatiue mood , it sheweth that it is , if in the Imperatiue moode , then it sheweth that it must be : For no man shal follow the Lambe in glory , which hath not followed him first in grace .

Will you now know the reason thereof hearken then to the trueth of God , which telleth vs that wee are iustified by saith , now the nature of faith is , to assure our hearts of the certainty of his promises .

First in regard of the nature of faith , which is not only historicall , to beleeue the story of the Gospel to bee Reas. 1. true , but for to assure a man of that which he beleeues to be true , that they are his . And this will appeare to be so , by the Etymologie of this Theologicall faith , considered either in the Hebrew , Greeke , or Latine ; in the Hebrew it is called amunah , which commeth of aman , which is firme and sure . And therefore the Apostle Nature of faith . doth vse this word to confirme the promises of God , saying , All the promises of God are in him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so in the Syriack , amin . And hereupon it is , that the Church hath appoynted this word , to bee said at the end of all prayers : nay God himselfe appoynted the same , when the people were to be blessed , they were to answere and say , Amen . Also this word Amen , signifies a nourcery where trees are planted . Faith is the nourcery where the trees of Gods promises grow : And so to goe from aman to omen and then to omeneth which is in the feminine gender : so that faith is both the nource and the nourcery .

And as the Etymologie of faith in the Hebrew confirmes the trueth of this doctrine : so wee shall see the same in the Greeke . For faith in the Greeke is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the third Praeterperfect tense Passiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : from whence commeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , I am perswaded : the actiue verbe is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Praeterperfect tense meane is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I perswade my selfe . And so you reade of the Apostle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For I am perswaded , that neither life nor death , shall separate mee from the loue of God in Christ . So that according to this Etymologie of faith , it is then a certaine perswading of a mans selfe of the promises of God .

The Etymologie thereof according to Latine is the same with the former . Fides comes of fio , or ( as Cicero Ideo sideles 〈◊〉 vocati summs vt his quae di cuntur sine 〈◊〉 la haesitation credamus . Qui dubitat side , infidelis est . saith ) of fiendo , which signifies doing : For the thing we beleeue , is done and made firme vnto vs . And hereupon , saith Chrysostome , Therefore wee are called faithfull , that we should , without doubting , beleeue these things that are said . And to adde the saying of Augustine , He which doubteth in faith , is an Insidell . Faith then is the euidence of things hoped for , and he that hath it , must needs haue assurance of glory . Heb. 11. 1 :

Secondly , if saluation be of faith , then it must be while faith is in vse , that we may attaine to this saluation . Now it is manifest that Iustus ex fide viuet , the iust shall liue by faith . Which saying is taken out of the Prophet Habakkuk : the iust must liue in his faith . The meaning is , that our saluation is by beleeuing , as the instrumentall cause thereof . But now faith indures but this life , as the Apostle notes the difference betweene faith , hope , and loue . The chiefe is loue , for that remaineth with vs for euer in glory . Hope goes to the graue , yet leaues vs not there : but like Peter followeth vs into the high Priests hall : ( I meane into heauen , ) and there remaineth till the day of iudgement . Now faith is of shorter continuance , and attends vs as a good seruant to the graue , and there leaues vs : so that after death there is no faith . Therefore seeing saluation is of faith , and Sinune 〈◊〉 est fidei , 〈◊〉 autem 〈◊〉 rum 〈◊〉 fidei , quis 〈◊〉 bitet , &c. faith but onely in this life : it followes , that while wee are in the kingdome of grace , we are assured of glory . If now bee the time of faith , and the saluation of the soule be the reward of faith : who doubteth then of the assurance of saluation while he is here in this world ?

There are yet other good arguments to prooue that this assurance of glory is in this life , viz: 〈◊〉 wee lost saluation , and here we must finde it againe . Mee thinkes Vnde 〈◊〉 est ortum , 〈◊〉 dut & 〈◊〉〈◊〉〈◊〉 but 〈◊〉 euenit . that place of the Apostle may be applyed to this , and it shall be saide in the place , where it was saide : yee are not the sonnes of God , yee are the sonnes of God . Where the wound began the cure was made : where death emred , there life proceeded .

Againe in this world we were redeemed ; now it is fit that where redemption is wrought , there assurance should be sealed . And here note how answerable the worke of redemption , was to the fall of Adam , viz: Adam sinned in eating , Christ suffered in fasting : Adam sinned in the spring , Christ suffered in the spring : Adam sinned in a garden , Christ suffered in a garden : here Adam lost all , and here Christ hath recouered all ; where wee are redeemed , there wee are sealed : and where we are sealed , there we are assured .

There is good vse to be made of this doctrine , first against Vse 1. the Papist : who say that men cannot be assured of this haruest , and call the remission of sinnes vaine ; and of Certitudinem remissionis pectarorū vanam , & ab omni pie . 〈◊〉 remotam 〈◊〉 . all confidence the hardest and remote : and fides daemoniorum , non Apostolornm : the faith of Deuils , not Apostles . And this confidence in the promises of God belongs rather , ad presumptionem non ad fidem , to presumption and not to faith .

And here let vs see the Scriptures , they confirme this their deuillish doctrine by : and the first is this , Who can say my heart is cleane : not that there is none cleane , Pse. 20. 9. but no man knowes when his heart is cleane : Ergo , no man can be assured of saluation . But to this it may bee answered , 1. the wise man speaketh against such , as thought themselues to bee meritorious and free from sinne , 2. Bee it granted that no man hath a cleane heart free from it : yet he doeth not inferre hereupon ; therefore he cannot be assured of saluation , 3. If none but such as are pure from sinne , can bee assured of saluation , then their Priests are not assured , as they say .

Againe , no man knoweth whether hee bee worthy loue or hatred : therefore a man cannot be assured of saluation . Eccl. 9. 1. But this place speakes not of any inward confort and assurance of glory , but of outward estate , & by the outward estate of man : it is not to be knowne , who is loued or hated of God : because the assurance of saluation , is not in outward worldly prosperitie , but in the inward grace of the spirit : so this place is nothing to prooue , no assurance of saluation .

Againe they bring the saying of the Apostle , worke out your saluation , with feare and trembling . Ergo , where Phil. 2. 12. there is feare , there can be no assurance , but doubtfulnesse ; But marke what feare this is , 1. Feare your carnall presumption by which you thinke to be in the state of grace , and are not : feare this , 2. Feare to fall into error , and to be deceiued by the craftinesse of men , wherby they lay in waite to deceiue , feare these , 3. Feare in regard of the reuerence to God : but no feare in doubtfulnesse of saluation .

To conclude , if this be the best proofe that they can bring to confirme their doctrine , the foundation is weake , their arguments like ropes made of sand , and the building cannot long stand .

To turne my selfe from them to you , and reproofe into matter of exhortation , whether you are in the state of grace or no. Knowe yee not that Christ is in you , except 2. Cor. 13 yee be reprobates . Me thinkes the same wisedome should bee obserued with the soule , as is with the body . A man prooues his horse , that he be not deceiued : a man casteth vp his estate , that he prooue not a begger ; and shall wee not prooue the state of our soules , that we bee not damned ? A man be he neuer so poore , will not out of one house , till he be sure of another : and shall we depart this life , and not bee sure of heauen ? O no. The Mandarins hold it a thing vnfortunate to die before they haue made ready their sepulchres ; I hope a Christian Quousq Neq post then should be more wise for his soule , to worke out his saluation with feare : fearing to depart before hee hath finished the same . Therefore let vs liue well ( as long as wee haue time . ) for neither the Pilot when the shippe is drowned , nor the Physition when the sicke man is dead , profiteth any thing at all : and therefore make your calling and election sure , that you may liue in comfort , die in peace , and rise in glory .

And thus you haue heard and seene the haruest of grace . The next circumstance obiects to our meditation , the haruest of glory : and here I must confesse , I The haruest 〈◊〉 glory not 〈◊〉 . want a head to inuent , a heart to conceiue , knowledge to vnderstand , iudgement to determine , memory to retaine , and a tongue to expresse . What a croppe the haruest of glory is : for as it is written , Eye hath not seene , care hath not heard , what God hath prepared for those that loue him , Situ altissimum , it is high in situation : quantitate maximum , great in quantity : natura purissimum , pure in nature : luce plenissimum , full of light : capacitate amplissimum , and exceeding large , for continuance eternall , and for quantitie infinite . I may with more peace of conscience to my selfe , and greater profit to you , shewe you how to come to so great a glory , then to tell you what it is .

The manner .

THe last branch , of this haruest is the manner , which is according to merey : so saith my text , lephi chesed , and we may reade , and turne it thus to the face of mercy , or to the fauour of grace , or to the mouth of beneuolence , or the fauour of hope : all meeting , as so many lines in one center : shewing that all things temporall and spirituall , are of the mercy of God . For neither our plowing , nor sowing , deserueth this haruest : but Gods mercy giuing it . It is not in him that willeth , or in him that runneth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but in God which sheweth mercy . This is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , grace for Rom. 9. 16. grace . First God giues grace to serue him , and then hee Rom 1. 16. giues a second grace as the reward . So Augustine on this obserues , Ipsa fides gratia est , faith it selfe is grace : Et vita aterna gratia est , progratia , And life eternall is grace for grace . But is it come to this , to bee ( for all our plowing of repentance , and sowing the seede of obedience , ) still of mercy ?

Obserue then , that man hath nothing of deseruing , and by vertue of merit : so doeth Christ tell vs , that Dott. All we haue is of mercy . Luke 17. 10. when we haue done all that we can , yet are wee still 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vnprofitable . And if it please you to take another witnesse you may from the Syriach word battila , vnprofitable . And thus by the mouth of two witnesses this sentence is firme : when all is done wee are vnprofitable . Siinutilis est qui fecit omnia &c. If hee bee vnprofitable which did all , what reward is due to vs then ? Surely none of the blessed promises of God , but a fearfull looking for of iudgement . And therefore the Apostle desired not to bee found in the puritie of his owne Phil. 3. 9. workes , ( because thereby he could not be saued , ) but in the righteousnesse of Christ . It is manifest therefore , that there is no saftie in our workes , because the spirit teacheth vs to flee from them , as not a sure refuge to trust vnto . And to this tends that saying of Iuda , where he saith , we should looke , ( not for the reward of works , ) but the mercy of God : which as it did initiat vs into grace , so it must consummate vs to glory .

The trueth whereof will yet more plainly appeare by Reas. 1. this proposition .

Those works which are not perfit , deserue nothing . But the workes of the Saints , are not perfit . Ergo , Our workes deserue nothing ,

For how can an euill cause produce a good effect ? Our works not perfect . We know , that , Qualis causa , talis effectus ; Such a cause , such effect . Man is not so iustified , not so sanctified , Vt non sit in nobis peccatum , That there should bee no sinne in vs , and while it is in vs , it is a stayne to our workes , as a little milke changeth the fountaine of water , and a cloud obscureth the light of the Sunne . And so what patience without murmuring ? what faith without doubting ? what zeale without coldnesse ? what loue without hatred ? what charity without couetousnesse ? what knowledge without ignorance ? what chastitie without concupiscence ? and what obedience without defect ? So saith Esai , that our righteousnesse is as a stayned cloth . And as Augustine saith . Multum boni facit , Esa. 64. 6. sed non perfectum bonum facit . He doth much good , but not that which is perfectly good . So that wee haue neede , to goe to God , and aske pardon rather for the sinne in the worke , then a reward for the good . Then to conclude , the Saints reape this haruest , Non pro merito , not for merit , sed pro gratia , but for grace .

I must not let passe now the doctrine of Popery , which teacheth a doctrine contrary to this , namely , that wee Vse 1. are not simply beholding to God , but in some sort to our selues , as to workes . And they make two kindes of workes or merits , the one is Meritum de congruo , merit of congruity , which are preparatiue workes , that goe before iustification , Such were the works of Cornelius ( as they say ) which , though they be not meritorious , ex debito institiae , by due debt of iustice , yet do deserue , at Gods hands of congruity . The other they call Meritum de condigno , merits of condignity , when the reward is iustly due by debt , and such are the works of the Saints . But this distinction of workes , wee approoue not of ; For these workes done before iustification , though they seeme to haue a shew of goodnesse in themselues , yet are they not pleasing to God , because the persons are not iustified ; and his worke that is not iustified , is abominable in the sight of God . Secondly they are not done in Pro. 15. 6. and 21. 27 : Rom. 14. 23. faith ; and , Whatsoeuer is not of faith , is sinne : so that these cannot be preparatiue workes . Againe for those workes done after sanctification , we deny not but that they are pleasing and acceptable to God : yet doe they Quantum ad caeterorum compatationcē pertinet , hi digni sunt , quantum ad rem ipsum omnes indigni sunt . deserue nothing by vertue of their worth , as Ambrose saith , In respect of others , ( that is , other men ) they are worthy , but in respect of the thing , ( that is , heauen ) they are all vnworthy . For , Quid Junt merita omnia , ad tantam gloriam ? What are all our merits to so great glory : To conclude , neither our works before or after iustification , are any cause ( that is efficient ) of this haruest , but the mercy of God ; which as it had the initiating in grace , so it hath the consummating in glory . Non in nostris recte factis , sed in tua bonitate situm est , It lieth not in our well done deedes , but in thy goodnesse , O God .

Returne we home to our selues , where wee shall finde Vse 2. great cause of thankefulnesse : while the worke is so small , and the reward so great . Do we deserue nothing , and yet inioy so much ? Then learne with Dauid , to say , Non nobis Domine , sed nomini tuo da gloriam . Not vnto vs , Lord , but vnto thy Name giue the glory . And this is one principall end , why saluation is not of workes , but of mercy ; that God might haue all the praise : for , Hee hath chosen vs in Christ , to the praise of the glory of his grace . We may all vse the saying of Bernard , When I was Quando ignorabam , me instruxit , quando errabam me reduxit , quando steti , me tenuit , qvando cecidt , me crexit , quando veni , me 〈◊〉 . ignorant , he instructed mee ; when I erred , hee reclaimed me ; when I stood , he held me vp ; when I fell , he raised me ; when I came to him , he receiued me . O quid retribuam , & c ? O what shall I giue vnto the Lord for all his fauours ? What ? Euen with Dauid , take the cup of thankesgiuing , and drinke hearty draughts to the Lord .

This thankesgiuing consisteth in three things . First , In cordibus nostris , in our hearts ; for to loue him , as saith Moses , And now what doth the Lord thy God require of thee , but to loue him ? 2. In operibus nostris in our works to honour and glorifie him by obedience . 3. In verbis nostris , in our words , to giue praise and thankes vnto him .

There is another vse to bee made of this , ( seeing our Vse . 3. workes are not perfect ) not to sit downe in the chaire of content : but to adde somewhat to the building ( as Peter saith ) To increase in grace and knowledge . The Apostles case must be ours : We are not yet perfect , and therfore 2. Pet. 3. 18. must endeuour our selues vnto that which is before . And as the man said to Christ , Increase my faith : So Lord , increase our faith .

Lastly , this vndeserued loue of God to man , should be a copy to our hands , and a sputre to our feete , to teach vs to shew the like loue to our brethren , though they deserue not the same at our hands ? Which duety was taught by that parable of the seruaunt , which had so much forgiuen him : ought , from the consideration thereof , to forgiue his fellow seruant . God is gone before Matth. 18. vs : Happy are we if we follow after , and yet cursed if we stay behind .

And thus at the last , I haue passed from the precept , to the consequent .

The second part of the Text , is the Consequent .

FOr it is time to seeke the Lord , till he come and teach you righteousnesse . God neuer giues an exhortation , but addes a reason to moue vs to imbrace the same , as sometime of iudgement . Thou shalt not take the Name of God in vaine , for the Lord will not hold him guiltlesse , &c. Sometime of mercie , as , Honour thy father and thy mother , that thy dayes may bee long , &c. And here you see this precept not to want his reason . Which part I haue formerly viewed vnder two generall heads ; First , by an argument drawen from their negligence : for it is time to seeke the Lord . Secondly , by an argument drawen from the benefit thereof ; till he come and raine righteousnesse to you .

Obserue in the first branch : first , the action , Seeke ; there is the property of the worke . Secondly , whom , the Lord , there is the obiect of our labour . Thirdly , why For it time ; there is the compelling cause .

The Action .

SEeke , this comes first to our hands according to our former diuision . The perambulation of a Christian , is from East to West , from North to South , to seeke the Lord , in the streetes of contemplation and meditation : Not with Diogenes , with a candle and a lanterne , searching the streetes of Athens ; but with our whole hearts , with Dauid , to seeke the Lord . We must not thinke that God will follow vs with his blessings , if wee flee from him , as Ionas did : For as God seekes vs , so he puts into our hearts a preuenting grace to seeke him . The rich man goes not with his almes to the poore mans house : rather the poore man comes to the rich mans gate . The Lord is rich enough , and needes none of our labour ; yet we cannot haue his blessings without paines : for if we will finde , we must seeke . Heauen is not gotten with ease , neither is saluation brought and laid at our doores . No , the kingdome of heauen comes not by obseruation , and a contemplatiue speculation . Diligence , that industrious workemaster , must make our calling and election sure : For , Nemo volens malus , nec inuitus foelix : No man is euill with his will , neither is any happy against his will .

Let not this obseruation slippe without your vse : we Wee must performe obedience in our owne person cannot haue the parts of saluation performed for vs by an Atturney : God requireth euery man to performe these things in and by himselfe ; other mens faith will doe vs no good : neither is there any thing that doth more hurt then doing these things : Non perse , sed per alium : Not by himselfe , but by another ; as many great men thinke to go to heauen by their Chapleins , by whom they are religious in this life ; by them also they thinke to be glorious in the life to come : And often wee see , when the Chaplein is out of doores , grace is not to bee seene in the Parler , and godlinesse may not stay within doores . Surely a man may as well see to walke by another mans eyes , as to goe to heauen by another mans workes . The question shall not bee , What haue they done ? but , What hast thou done ? Therefore you ( that intend to seeke the Lord , and weare the liuery of Christ ) must lay aside all your nicenesse , and bid idlenesse ( the mother of mischiefe ) adue , and , put on the armour of God , and fight the Lords battels in your owne persons .

Seeke . This duetie is set out in Scripture by many epithets : Paul calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a race ; to shew what 1. Cor. 9. 14. speede is to be made in the way of saluation . Againe , he telles the Philippians , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a worke , to shew Phil. 2. 12. what paines we are to take in the meanes of saluation : And Christ calles it a seeking , and sayth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seeke ; which agreeth with the word in my Text , Lidrosh . to seeke and is the same in the Septuagint , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to shew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the difficulty in finding .

Obserue , that heauen is not gotten , but with great labour Doct. and paines taking ; Qui cupit optatam cursu contingere metam , multa tulit , fecitque miser sudauit & alsit . Hee that desireth first to touch the marke , taketh much paines , sweateth abundantly , and runneth exceeding swistly : For heauen is not promised vpon small tearmes . When Christ told his followers of the bread of heauen , hee commaunded them to worke for it ; if they would Iohn 6. haue the same ; when he told them of the Pearle , he said they must seeke for the same , before they could haue it . Math. 13. 45. When Paul told the Corinthians of a Crowne , hee said they must runne for it , or goe without it : For no 1. Cor. 9. 24. man is crowned before he striue . We reade in Scripture , 2. Tim. 2. 51. that the children of God , were watching , not sleeping ; working , not idleing ; running , not sitting . The husbandman is a copie to our hands in this point : which first plowes , then sowes , then harrowes , then weedes , then reapes , and lastly it is fit for bread for his table : but nothing you see without labour . If this terrene haruest requireth such paine how much more the celestiall ? yea , it is Ars artium , the Arte of artes , truely to seeke the Lord and requires the more diligence .

First because the way and the markes are obserued by the vapours of errors , and the fogges of darkenesse , by that infernall spirit which hath opened the bottomlesse pit , so that the smoke surgeth vp : whereby the Sunne and Aayre of knowledge are darkened , that the way is become very difficulte and hard to finde , therefore requireth the more vigilancy . It is knowen that the lesse the obiect is to the sight of the eye , the more steadily is the sight fastened vpon the same , that it may aspect it the better , and perceiue it the clearer . The like must you doe in seeking the Lord ; seeing the way is so obscure ( not in it selfe , but by Sathans malice , and our corruption , ) to bee the more carefull in seeking the same . For Arta est via vere quae ducit adguadia vitae . The way is straight and quickly mist , that leades vs vp to glorious blisse . Therfore diligence must seeke it , and vigilance keepe it .

Secondly when we haue , ( with the spouse , ) found out the way to the Lord : then doth Sathan begin to lay stratagems for vs : whereby to stay vs in our ambulation , if Gods assisting spirit and diligence should not preuent him . The deuill neuer suffers man to be at ease : for before regeneration , he sets vs to make bricke , ( as Pharaoh did the Iewes , ) that is to commit sinne ; so that man before grace , is but the deuils slaue . And when we are going out of Egypt , ( that is out of sinne , ) he followes with an host of persecutions till wee come at heauens gate . Therefore our life , and the time of grace , is like the state of the Iewes in building the walles of Ierusalem : which wrought with one hand , and fought with another . Such Neh. 4. 17. is our military life while we are in this world : that while wee labour to seeke the Lord by faith and repentance , wee must fight against the deuill by prayer and patience . Is it not then a worke of great labour and diligence ?

Let there be a double vse made of this : first , to seeke the Lord more carefully : Secondly , when we haue him , to keepe him with greater vigilancy .

I haue not yet done with this ( seeke , ) the word it selfe Doct. will teach you how to seeke : for derosh comes of darash , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to enquire : and vsing this word the Lord intimates his owne ordinance , of which men ought to enquire : namely , at the mouth of his word and Prophts : witnesseth another Prophet , which liued in the times of this Prophet , saying , To the Lawe and the Prophets : If 〈◊〉 . 8. 20. & 〈◊〉 . 12. 〈◊〉 . 2. 7. yee aske , enquire and turne ; should not the Priestes lippes preserue knowledge , and the people seeke the Lawe at his mouth ? You see then a verball enquire is to be made , an auricular attention obserued of vs towards the ordinances of God . Man is the Lords aduerbe ; the deuill verbe : the Lord saith enquire at my ordinances , and walke according to that rule ; the deuill saith enquire not , for hee can saue thee without this seeking ; But beleeue him not , for ( by the testimony of Christ , ) he is a lyer : and wee haue all found it true in our first parents , to our woe and misery , had not God disolued his workes in the Elect.

Good reason to seeke him in his ordinances , for hee hath made a promise to meete vs there , and not elsewhere . Was not Cornelius sanctified by Peters ministery , Act. 10. Act. 8. and the Eunuch by Philips . God could doe it by other meanes , but he will not : thou must be saued by the ministry of man : or thou shalt be damned .

Let this teach you to make reuerent account of the ordinance of God , and to vse the meanes that God hath appointed for your saluation ; let not the meanes of the man hinder thee , but looke thou to God which worketh by them : therefore despise not prophesying . 1. Thes. 5. 20.

Note here then the folly of those persons , which contemne the ministery of men . Hee that contemned Moses Lawe dyed : how much more he that despiseth so great saluation as this ; And therefore as the Apostle saith . He that despiseth these things , despiseth God , who hath appointed them . 1. Thes. 4. 8.

The obiect .

FTh Iehouah : this is the obiect , and afairer marke we 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cannot ayme at , then the Lord . For as anima vita est corporis , the soule is the life of the body , so Deut vita ese animae , God is the life of the soule : Take away the soule , the body dies : take away God , and the soule dispaireth . Whereof Augustine saith , There is nothing missed more dangerously , and nothing sought more laboriously , and nothing found more profitably . The Riuers of Paradice , the springs of Lebenon , the Streames of Sion , the Fountaines of Hermon proceede from this Ocian ; For in him we liue moue and haue our being : from whom proceedes the springs of grace , the streames of redemption , and the arme of protection . There are three things which my soule loueth , ( saith Salomon . ) So there are three things , we haue neede of : Power , for Protection , Mercy for Redemption , and Grace for Sanctification : all which are to bee found in this name Iehouah ; which consisteth of three consonants , which are the three laeues of Gods Booke : in the first you may read Power , in the second you may read Mercy , and in the third Grace ,

This name Iehouah , is a compendium of the whole Trinitie : Father Sonne and holy Ghost , with all their attributes , and as in the Godhead there are three persons , so in this Iehouah there are three consonants , and three vowels , the Greekes call this name , Tetragrammaton : that is of foure letters , which are but three , saue that one is twise sounded . The first is Iod , which signifies principium , a beginning which commeth of none , but the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 floweth from him : and this is Elohim , Cod the Father , which is called principium sine principio , a beginning without beginning . The second is he and signifieth ens , a being , or to be , or to giue being : and this betokeneth , Ben Elohim , God the Sonne : for by him were all things made . and because Christ hath two natures , God & Man : therfore Iohn 1. 3. 〈◊〉 he hath two hee s . The third is vau , which is a coniunction copulatiue , ioyning of things together : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this is ruach Elohim , God the Spirit .

In a word , the Father hath but one respect : that is , he is produceus & non productus , producing and not produced . The Spirit hath one respect likewise : hee is productus , produced : not producens , producing . But the the Sonne hath two respects , ( that is , ) he is productus a Patre , & vna cum Patre producens spiritum sanctum , produced from the Father , and is one with the Father , producing the holy Spirit . This is the Trinitie in vnitie , and the vnitie in Trinitie : three Persons , yet but one God .

And now , what is it that you would haue ? Is it Power to protect you , Mercy to forgiue you , and Grace to sanctifie you ? Then seeke eth Iehouah : for as Salomon sayde ? , get wisedome , get vnderstanding , so get Iehouah , and get all things . For they alone possesse all things , Soli habent omnia , qui habent habentem omnia . which possesse the possesser of all things . Well might Dauid say , our helpe standeth , besham Iehouah : for there we haue power and protection , mercy and redemption , grace and sanctification .

But this is a Sunne so glorious , that wee are not able to behold it : a Sea so deepe we cannot sound it ; and a maiestie so great , wee cannot comprehend it . I must say with Barnard : To enquire of the Trinitie , is a peruerse curiosity , Inquirere de Trinitate peruersa curiositas est , & credere & tenere , sicut sancta Ecclesia tenet , fides & securitas est , videre ante cam sicuti est , perfecta & summae soelicitas est . to beleeue and to hold as the holy Church holdeth , is faith and securitie : to see it as it is , is most perfect and chiefe felicitie . And now I say vnto you , as Alanus saide to his auditours , ( who told them that hee would open the misterie of the Trinitie , and when hee was to speake hereof at the time appointed saide . ) Sufficit vobis vidisse Alanus . It is sufficient that you haue seene Alanus . So it is sufficient that you haue heard thus much of the incomprehensible Trinitie , and this great glorious name Iehouah .

Eth Iehouah , wee will not so let him goe , but as Iacob 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 would not let the Angell goe before hee had got a Seeke God in his word . blessing : so we will not giue ouer , till we haue found the Lord : for though we cannot come neere him because of his glory , yet let vs tread in his footsteps , and that will bring vs to him at length . For as the onely way to come to the sea , is to follow the streame ; to the nearest way to follow the Lord , is to follow him in his word : and this will bring a man peace at the last , saith Dauid . And this is that which the Lord commaunded , saying , Seeke mee , and you shall liue ; but seeke not Beth. el. His 〈◊〉 5. 4. meaning is , that they should obey his word , and follow the same , and not Ieroboams calues at Beth el. This was commended in Iofiah , which sought the Lord ; that is , 1. King . 12. 12 the will and word of the Lord , to doe accordingly . Which thing beingsoneedful that the apostle saith , Proue 2. Chro. 34. that good and acceptable will of the Lord ; that is , to doe Rom. 12. 2. it : for this is truely to seeke the Lord . When Christ said , Seeke the kingdome of God , and his righteousnesse , hee meaneth that we should doe that righteousnesse . And whosoeuer thus seekes the Lord , shall finde him to his comfort .

But here take heede you seeke him not in Poetry , Philosophie , Men loue not the word of God . or in Historiographie ; for , non est hic ; He is not here : The wisedome of the world knew not God , in the wisdome thereof . Therfore well might the Apostle say , Take heede that no man spoyle you through Philosophie . A disease whereof many are sicke , hauing more delight , and being better experienced in humane stories , then in godly Diuinity . In the one they are cunning in the other they are ignorant . When they come to the word , they must doe as men that want their sight ; which put on their spectacles before they can reade : so these must turne to the Table before they can finde the Booke . Surely it is not like there can be a strong faith , when the knowledge is so weake .

The men of this age are taken with a kinde of giddinesse in the braine , and are sicke of curiositie in Religion , more ready to enquire after Melchisedecs father , then the way to finde God . Much like Adrian , who would needes know who was Euandars nurse ; and great grandfathers granfather to Priamus . Maximus reports , that Eucledes , ( who being asked wherewith the gods were delighted ) answered for other things I know not , but this I am sure of , they hate all curious persons .

It was strange that the Iewes should forsake the Manna , and loue the Garlike and Onions of Egypt . But more strange it is , to see the men of this time , to forsake the word of God , and to loue the foame of mens inuentions . How are our Sermons now despised , if they bee not garnished ouer with historie or Philosophie ? How many come hither rather for affected wordes , then to learne how to practise obedience ? and to fill their eares with curiositie , rather then their hearts with grace ? There is no great difference betweene the foode of the body , and the foode of the soule ; for good meate must be set out with floures ; good clothes with toyes ; and so sound Diuinitie with history : These are seekers ; but for deuils diuintie .

Looke on the drunkard , and you shall finde him a The drunkard seekes . diligent searcher ; not for the Lord , but for strong drinke : Hee beginnes with the Sunne-rising , and continues till it set : and often hee calles for a candle , because the whole day is too short ; and there he and others search , till neither witte in their heads , grace in their soules , nor money in their purses , is to be found .

The adulterer is a searcher , not after the Lord , but The Adulterer seekes . harlots , He seekes all in the darke by owle-light ; lest the chaste birds of honestie should see him , and wonder at him ; and at length findes a bodie going to the graue , full of sores and a soule going to hell , miserably sinfull .

The Incloser is a great seeker , but to the poore mans cost , and his beasts destruction : he hedges in the poore The Incloser seekes . mans Common , and keepes pasture from his beast ; and so he is a murderer both of man an beast . Not long since ( by God ) such an Incloser was strucken dead suddenly from heauen in the very acte of his sinne . I could name him ; I will not .

The Ingrosser is a great seeker , euen to the foure The Ingrosser seekes . corners of the Land ; but in all this inambulation , hee cannot , or will not find the Lord ; not so much as set a foote in the path of obedience ; like those dogs running by the riuer Nilus , not once giuing a lap at Iacobs Well . These seeke not for grace , but graine and commodities ; like the Pharises that compasse sea and land to fill their ware-houses with commodities . Surely wee neede not complaine for want of bread , were it not for these Inclosers .

The ambitious man is a diligent seeker ; hee lookes high , and seekes in the ayre ; yet not for the Lord , but for the honour of promotion , like Haman , that seeke to ride on the Kings horse , and thinke the highest step of promotion too low for them .

The robbe-Altar , that seekes to drinke in the goblets Rob-Altar , seeker . of the Temple , and take away the Ministers sheafe , that should make him bread ; and his fleece that should make him clothes . Some of the rob-Altars find whole Churches at once , and yet not so much as the sweepings , will they giue to the minister . But let them take heede , for the stones will goe neere to choake them one day , and the belles ring them a peale to hell ; and keepe such a shaking in their consciences ; that they will wish they had neuer swallowed them ; and then , when it is too late , begin to evacuate themselues of the same .

The Vsurer is a seeker , not other mens good , but his The Vsurer seeker . owne profit : Hee seekes to lend , not to enrich others , but himselfe . Many a yong gallant is found by the Vsurer to his cost ; that they could neuer find their inheritance , since the Vsurer found them .

What say you to the Lawyer ; is hee not a diligent seeker ? The Law seeker . but not of the Lord : rather to peruert the Law , and to make a poore mans case intricate : For , it is not for his profit , quickly to finish a Cause . And often we see , after some good Gamaliel hath brought a cause to a period , and day of sentence , that one Achithophel or other ouerturnes all . And before the poore man can bring his cause to an other day of sentence , either his dayes or his estate is ended ; I would some good body would pray to God , that hee would either conuert the bad of them : or to send them to the deuill for a new-yeeres-gift : that we may be rid of them . And to adde this petition into the latanie : from wicked Lawyers , good Lord deliuer vs : for the seeke not the Lord , but our estates .

What should I speake of the swearer , who seekes for newe oathes , the proude person for newe fashions , the tradesman for to deceiue , the officer for bribes , and the like : so that as the Apostle saith , all seeke their owne , but not the Lord .

Yet there are a fewe , which seeke the wayes of the Lord with Iosia , pure in heart with Nathanel , vpright in life with Zacharias , and shall bee blessed with Abraham . These are they which say with Samuel : speake Lord , for thy seruant heareth ; and with Esaiah : here am I , send me . Whom this verse concernes .

Duc me summe Pater , altique dominator olympi , Quocunque placuerat , nulla parenda mora est : Assum impiger fac nolle , comitabor gemens , Lead me great Lord , King of eternitie , Euen where thou wilt , i le not resist thee : Change thou my will , yet still I vowe subiection .

Thus the children of God are resolued to seeke the Lord , howsoeuer the wicked are bent to seeke their owne .

Eth Ichouah , a word more : The Lord : that is , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 loue and fauour of the Lord ; such a seeking Dauid Psal. 21. 8. speakes of : Seeke yee my face , thy face will we seeke O Lord . This is that the Church prayeth for , saying , Let him kisse mee with the kisses of his mouth : that is , shewe me the signes of his loue : for it is not the least fauour Cant. 1. 1. of God to loue vs : and therefore saith Christ . If any man keepe my word , my father and I will loue him . As if the loue of God were the summum bonum , chiefe good , and so it is .

For it is causa causarum , the cause of causes : and causa cansati , the cause of the thing saying of Christ , God so loued the world , that he gaue his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Reuel. 1. 6. sonne to redeeme it . So that Gods loue is the cause of our redemption : so the Church sings . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to him , that loued vs , and then , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee washed vs .

And as it is the cause of all good : so it is the life and ground of faith and repentance ; for wee beleeue and repent , not because of the iustice of God , but the mercy of God . So saith Dauid , there is mercy with the Lord : therefore wee feare him ; for that faith without the feeling of Gods loue , is carnall securitie : and that repentance Psal. 130. without the feeling of mercy , is desperation .

And as it is the life and ground of faith and repentance : so it is that which makes the conscience at peace with God , as saith the Apostle . Then being iustified by faith , we haue peace with God . If a man had Achithophels Rom. 5. 1 pollicy , Samsons strength , Absoloms beautie , Felix his honour , Salomens wisedome , and Belshazzars kingdome : yet all would not make peace in the conscience , if Gods loue be wanting .

Make the vse of it thus : is it so that we should seeke the loue and fauour of God ? then miserable is the condition Vse 〈◊〉 of those that prouoke the Lord to anger . God is saide to be a consuming fire ; fire is a denouring and mercilesse element : if it be before vs , nothing more comfortable : if vpon vs , nothing more deuouring : nothing more cold then lead ; if it bee melted nothing more scalding . Nothing more mercifull then God : but if hee be mooued , nothing more fearefull and consuming ; for as the loue of God is the cause of all happinesse , so his wrath is the cause of all confusion .

Secondly let this worke vpon you as an exhortation to make you seeke this loue and fauour of the Lord . O Seeke 〈◊〉 lawe . that you were sicke of loue , that prayer might bee your physicke , and faith your hand-maide : this would bring long life to your dayes , and happinesse to your soules : if you could once say with the spouse , ani te dodi vedodi li , 〈◊〉 my well beloued , and my well beloued is mine . Foelix illa Conscientia in cuius corde , &c. Happy is the conscience of that man , in whose heart this loue of God is : for st Deus pro nobis quis contra nos , if God be for vs who shall bee against vs .

And thus much briefely for the obiect , whom we are to seeke : namely the Lord .

The compelling cause .

THere is an appointed time for all things ( saith the wise man , ) which being done in their time , are like apples of gold , with pictures of siluer . A thing so pleasing to God , that hee commends it in the dumbe creatures ; the Storke knoweth her appointed time , and the swallowe obserues the season . How much more then doth God looke for it at our hands ? as my text saith , ve-gneth , and time 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is : first in regard of the time past , and secondly in regard of the time to come .

First of the time past , which is lost and not to bee recouered Time past is to 〈◊〉 redeemed . againe ; Arte cannot produce it where it is to come , nor reduce it when it is gone . It was painted like an olde man with long haire before , and all bare behind : to shewe that wee are to make vse of it , when it is before vs . For all the time that God hath giuen thee , shall be Omne tempus 〈◊〉 impensum 〈◊〉 a te . Qualiter fuerit expensum . required at thy handes , how thou hast spent it . Time is not our owne , but the Lords , and giuen to vs for his vse : therefore doeth God call vpon vs for the spending of this time in his seruice , as here in my text ; for it is time , because many ages had beene spent in sinne : euen from the dayes of Ieroboam , till the dayes of Hosea : notwithstanding all the Prophets exhortations : Esaiah cried , Ieremy wept , Amos roared : and yet are they still in sinne , which for qualitie were great , and for countenance long , and therefore time it is to seeke the Lord .

Therefore the longer we haue continued in sinne , the more cause haue we himselfe . Wash thy heart Ierusalem , and this is drawne from the continuance in sinne ; How long shall wicked Ierem. 4. 14. & 31. 22. thoughts remaine within thy heart , and how long wilt thou goe astray ? The like argument is vsed by Peter , ( for he 1. Pet. 4. 4. saith , ) it is sufficient that wee haue spent the former time in sinne . Thus long continuance in sinne must be an argument vnto vs , to cause vs the more willingly to turne to the Lord .

First , propter gloriam Dei , for the glory of God : For by how much the more we are wicked and sinfull , by so much the more is Gods mercy seene in the pardon therof . As ( Moses saide , ) if thou pardon this sinne , then shall thy mercy appeare . And there is nothing wherein Gods mercy doeth more manifest it selfe , then in this : and the greater the sinne is , the greater is his mercy which forgiues it .

Secondly , propter nostram consolationem : for our consolation : for the more sinnefull , the more iudgements are prepared . What is to bee done now , to flye ( with Ionas ) from the Lord ? that is not the way , ( with the fish to leape out of the panne into the fire : ) but with the prodigall sonne , to returne to the Lord : that wee may not come into that place of torment . The Lord hath two heraulds of conuersion and obedience : namely , mercy and iudgement ; promises and threates : aut sequeris , aut traheris : either drawing vs , or following vs ; and vse is made of both : wherein it will not bee amisse to borrow Horace his verse Oderunt peccare boni , vertutis amore : Oderunt peccare mali , formidime penae . The good from offence , vertues loue doe detaines The euill to offend , feare of paine doth restraine . These are two good schoole-masters , the one serues a free horse , the other a dull iade . Where Gods mercy will not alure , there his iudgements must compell : and therefore the greatnesse of our sinne should cause vs the sooner to seeke the Lord , that so we may escape the greatnes of his iudgements .

Here giue mee leaue to cut the vlcer of this sinne in Vse 1. the wicked , which haue not drunke their fill of iniquitie ; and yet you may see the vlceration of these men . The saying of Dauid is reuiued againe , Fourtie yeeres long haue I been grieued , and yet still doe they continue Rom. 2. 6. in sinne , to heape wrath vpon wrath . Sinne is said to be darkenesse : and tenebrae , commeth of tenendo , to hold : for the wicked are held with the chaine of sinne , that they thinke creation , a fable ; incarnation , infallible ; redemption , improbable ; election , vnprofitable ; resurrection vnpossible : And then it followes , that there is neither heauen nor hell : so that , Ede , bibe , lude , post mortem nulla volupt as : Eate , drinke and be merrie for after death there is no pleasure : Thus doe they diuulge their Satanicall suggestions . These speake stoatly , walke proudly , and liue wickedly : therefore high time to leaue it . O that there should be any soules so traduced , by any infernall spirits ; their reason so blinded , their vnderstanding so darkened , and their saluation so endangered , as still to remaine in sinne ,

Surely these sinners are in a dead sleepe of finne , that neither Aarons belles , Solomons songs , nor Isaiahs trumpet can awaken them , Thou hast smitten them yet haue Quod non dolet , non pro sano , sed pro mortuo cum putandum . they not felt it . If the wound be such , that it neuer causeth smart , if it neuer ake nor grieue , it is but dead flesh , and to be cut off . Therefore it is to bee feared , that these are gone too farre downe , to the chambers of death . There are but seuen steps to the bottome ; and they are on the last : The first , Importabile , cumbersome ; then graue , heauie ; then leue light , then insensibile , past feeling ; after this comes delectabile , delight and ioy ; then followes defiderabile , desire to finne ; and the last step is defensibile , defence of sinne . And here are the men of this age making an apologie for sinne ; as drunkards , with a weakenesse in the head ; gluttony , with good fellowship ; adultery , with a tricke of youth ; couetousnesse , with good husbandry ; and murder , with manhood . Such are the prodigious sinners of our time , that they haue Iere. 2. 25. Zsch. 7. 11. Pro. 18. 3. Peccatum porta moitis defensio est lune inferni . some cloake to put on sinnes backe , and are themselues become a fit dish for the Deuils table : For Sinne is the gate to death , but to defend sinne is the next steppe to bell .

And seeing these are going with Iudas to their owne place , let mee speake one word for their farewell : which is , that seeing they could find no end of sinning , while they were here , they shall haue no end of torments , when they are there : their curse shall be proportioned there , answerable to their sinnes here . For , for euery ounce of vanitie , they wall haue a pound waight of torment . Cursed of God , whose curse is , Poenarum inflictio the punishment of affliction ; cursed in themselues , which is , conscientia cruciamen , the torment of conscience ; cursed of the deuils , which is , Poenarum executio , the execution of punishment ; and cursed of the damned , which is , Poenarum aggrauatio , the augmentation of punishment . Thus they shall turne from Snakes to Addars , from both to Scorpions , and from all to the vnquenchable flames : Then will they crie when it is too late . And here I cannot but tell you what Herodotus tels me , of one that came to the water , and played with his pipe ; but the fishes would not dance ; then he castin a net , and tooke them out , and layd them on the ground , and then they could dance : but the man made this answere , when I played , you would not dance ; but now you dance I will not play . There is a good morall to bee made of it ; for God hath piped , and mad a melodious sound , in the preaching of his word , offering his mercies vnto vs , but we would neuer dance after this pipe : Wherefore when wee would dance God will not play : but answere Luke 7. 32. vs thus , when I pro ered mercy , you refused the same , now you seeke mercie I will denie it : And therefore seeke the Lord , for it is time ; in regard of your continuance in sinne .

And here let neither the greatnesse of sinne , nor the long continuance in the same , hinder our turning to God ; for were our sinnes as crimson , yet shall they bee as snowe , saith the Lord . And how can it goe ill Esa. 1. 18. Gods mercy is greater then our sinne . with vs , when there are infinite mercies to finite sinnes ? His mercies are deeper then Hell , broader then the Earth , and higher then Heauen . Therefore obserue for your comfort , your persons are not so wicked , nor your sinnes so great , but you may see the like entred the gates of heauen . Art thou a drunkard ? looke vpon Lot : Art thou a murderer ? looke vpon Dauid : Art thou a swearer ? looke vpon Peter : Art thou a theefe ? looke vpon the Crosse : Art thou a persecuter ? looke vpon Paul . These are all gone before , and then mayest thou follow after : onely bee not thou more vnwilling to goe to God , then he is to come to thee . And so much for the time past .

Time to come .

ANd as it is time to seeke the Lord , in regard of the Doct. Nihil certius more , hora mortis nihil incertius . time past , so it is in regard of the time to come , which is altogether vncertaine : For , Nothing is so certaine as death , and nothing so vncertaine as the houre of death . This is our Aprill and May , wherein we flourish ; the next is our Iuly and August , wherein we shall be cut downe . We had but one way to come into the world , but many wayes to goe out againe . Therefore while we haue time , let vs seeke the Lord : For now is the acceptable Gal. 5. 10. time , and while it is called to day . For this is the time 2. Cor. 6. 2. Heb. 3. 13. wherein God is to be sought , dum dies est , while it is day : dum prope est , while it is neere : dum nobis prodest , while it may pofit vs , let vs seeke the Lord .

First , the longer we stay , the harder our hearts grow Custome in sin brings hardnes . with sinne . Iudas may be an example in this vnto vs ; for he was a cunning dissembler , then a secret theese , then a bold lyar , after that a traitour , and last of all a desperate murderer : For as the Sunne , the longer it shines vpon the clay , the harder it is ; euen so , the longer sinne remaines in vs , the more obdurate is our hearts . Will you see how this monster worketh vpon vs ? the Apostle tels you ; first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the mind is darkened that they cannot discerne what to do ; secondly , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they become ignorant ; thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a hardnesse of Epues . 4. 18. heart ; lastly , they become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , past feeling , or a heart that cannot repent . Therefore let vs follow the Rom. 2. 6. counsell of the Apostle , while it is called to day , let vs obey , lest we be hardened before to morrow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the deceit of sinne .

Secondly , seeke now , because it is not knowen , whether God wil offer his grace againe or no , when we haue once refused the same ; you know that Esau sought the blessing with teares , but could not haue it . Forget not the story of Herodotus of the fish : God which hath promi Qui promittse poenitentiveniam , non promittit peccanti poenitentiam . sed forgiuenesse , to him that repenteth ; doth not promise to him that sinneth , repentance . And doth not Christ tell you thus much , when as those , that refused to come to the feast , had this returne from Christ , they shall not taste of my meate ? Was not likewise those foolish Virgins , that went without oyle in their lampes , turned backe , when they would haue entred in ?

Let all this worke vpon you , for your more diligence in this , to seeke the Lord , and that while we haue time , Vse . and the doore of Gods mercie is open . Let not the pleasures of the world deceiue vs , as the riuer of Iordan doth the fish , which caries them swimming and playing , till on a sudden they fall into Mare mortuum , the dead Sea . But take wee heede of the streames of vanitie , lest they cast vs ( not into the dead sea of Iordan , but ) into the dead sea of perdition .

The second part of the reason .

NOw followeth the second part of the consequence or reason : Vntill hee come and raine righteousnesse vpon you ; Which part I haue deuided into two parts , 1. the continuance , till hee come , 2. the ende : and raine righteousnesse vnto you .

Gnad iabo vntill he come , this is the continuance of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it : for hauing laide our handes to the plough , wee must not looke backe , but continue to perfection . Faith is called We must continue in obedience to the 〈◊〉 . fides in latine , in which word , ( as some obserue , ) is a compendium of all Christian dutie . The first letter is F. which , ( as they say , ) is facere to doe , for true faith , is a working faith : not the hearers , but the doers . The second Non auditores , sed factores . letter is I. which is integritas , fuinesse ; for we must haue a regard to all the Commaundements of God . The third letter is D. delectio , loue : for true faith worketh by loue . The fourth letter is E. which is externe , outward our good deedes must be manifest . The fifth letter is S. which is semper , alwayes : for we must not be weary of well doing . So that the propertie of faith is to doe , the qualitie is loue , the forme is outward , and the continuance is alwayes . The beginning of faith is facere , and Nihil prodest cursus bonae vitae , nisi consummetur bono fine . the ende semper : doe , and doe to the ende . The race of a godly life profiteth nothing , vnlesse it bee finished with a good ende .

Thus runnes the condition , hee that endureth to the Matth. 10. end shall be saued We must not be like the flyes bred by the riuer Hispanis , which are bred in the morning , in full strength at noone , and dead at night . Heauen is not promised to those that doe well : but that continue in wel-doing . Zek. 18. 26.

Let this worke vpon your considerations , and drawe Man is not perfect in this life . your endeuours this way : to seeke the Lord vntill hee come ; for as yet you are not come to perfection , neither will till he come . The Apostle said of himselfe , and we may apply to our selues : we are not yet perfect , and therefore to seeke still for more perfection ; for there is no man so cured of his wound , but there remaineth some marke of the former wound . So the soule which receiued the Ita anima , qu peccati vulnu accepit , etiam curetur , haket tamen peccat cicauicem . wound of sinne , though it bee cured hath some scarres of sinne still while we are in this world , we are in the schoole of Christ : and must continually learne , till we be perfectly skilfull in the wayes of obedience : and when we haue that , then haue we found the Lord ; but as yet wee may say with Socratas . Hoc solum scimus quod nibil scimus . This is one thing wee knowe , that we knowe nothing : So saith the Apostle . If any man thinke he knoweth any thing , he knoweth nothing as he ought : therefore seeke vntill he come .

If you aske me when he comes , I answer , 1. he comes Praedicatione Euangeli : By the preaching of the Gospell : So he came to his owne , thus he came to Iudas , and so to many . But if hee came no other wayes then thus : ( and yet he must come thus : ) as good neuer come , and better it were not to finde him at all .

2 He comes , and that with more profite to his children and vs . Conuersione nostriad Deum , by conuerting vs to God . And thus he came to Mary , Mathew , Zacheus and others ; and happy are they to whom hee thus comes : therefore seeke vntill thou finde God , to speake peace to thy soule .

3 He comes , increment is fidei & penitentiae & aliorum donorum spiritus sancti in conuersis , by increasing of faith and repentance , and other gifts of the spirit in those that are conuerted : and thus hee comes daily to the godly ; and therefore seeke vntill he come in this manner .

4 He comes , Consummations , & glorificatione Eeclesiae , in secundo Christi aduentu , By consummation , and glorification of the Church , in the second comming of Christ : and vntill then we must seeke the Lord .

The last pare , the ende .

WE are come now by your patience to the last branch of our text , ( And teach you righteousnesse : ) where in obserue , 1. the propertie of it ( Teach , ) 2. the forme of it ( Rightcousnesse , ) 3. the persons ( You. )

The propertie of the worke comes first to be handled ( Raine . ) This part would bee better vnsoulded by some Phylosopher , then by me . Raine is impression that commeth of much cold vapour and moist , gathered into a body of a cloude , drawne out of the earth or waters by the heate of the Sunne , into the middle region of the ayre ; whereby cold it is so knit together , that it hangeth vntill either the waight or heate cause it to breake ; Some thinke the raine and cloudes are not aboue nine miles in height . Albertus Magnus saith , they are but three miles in height : and some thinke that they be but halfe a mile : and some againe by Geometricall demonstrations make it aboue fiftie miles to the place where the cloudes and raine are gathered ; but not to be too curious to seeke for that whereof we haue no neede . To conclude , sometime they are higher , sometime they are lower , according to the waight thereof where they breake , to the great feare and no lesse danger of man and beast : but to come to the true raine here intended .

Raine : the word iorch doth signifie to raine , yet a supernaturall showre , which makes glad the city of God . Gods word is compared to raine , and is this raine : fo saith the Lord , my word shall droppe as the raine . Likewise his spirit is compared to raine : I will power water on the dry ground . And fitly is his word and grace comcompared to raine .

1 Raine is called Imber , and hath that name of Imbuendo : for it springeth , and tempereth the earth , and maketh it beare fruite . Man is compared to earth , and the word and grace to raine . If this raine be not showred downe vpon this earth , it is vnfruitfull : therefore ( to make this earth fruitfull , ) God sends downe the showers of this raine vpon it : as the operatiue meanes , and working cause , to make the hearts of men fruitfull in faith , loue , and the like : and their liues full of good workes . And to this belongs the saying of the wise man . Arise Cant. 4. 16. O North , and come O South : because in these two places are the signes which concerne the water , and the earth : as Taurus , Virgo , and Capricornus : which are in the South , and be earthly signes . The other are Cancer , Pisces , and Scorpio in the North , and bee watery signes . Now when the earth of mans heart , and the raine of Gods grace doe meete , there followes a fruitfull haruest . Heb. 6. 7.

2 Raine is called Pluuia , and hath that name of pluralitate , pluralitie of drops ; and that drop , after drop , that the earth might receiue it the better . A droppe is part of a cloude being broken : which destilleth downe , droppe after droppe . A fit embleme of this supernaturall raine : which from one cloude , the spirit destilleth into the hearts of men : grace after grace , and gift after gift . Exod. 15. 21. Man hath not all the graces of God at the first : but by degrees , as the Apostle saith . We must first haue milke , Heb. 5. 13. and then strong meate : first a lesse grace , then a greater ; and after that full perfection . Regeneration is compared to a birth , where first the braine is made , then the heart , after that the liuer , then the sinewes , arreryes , and pipes : and lastly the handes and feete . And thus is it in the spirituall birth : first knowledge and vnderstanding , then faith and repentance , after peace of conscience , and ioy in the holy Ghost , and lastly : full assurance of all Gods mercies .

3 Raine , is a maker of peace ; for often wee see the windes , and other elements , in an vproare , where by the stout Cedars are bowed to the ground , Towres and Castles trembling , and the waters roaring : But now comes a showre of raine from the cloudes , and mittigates all this fury . Euen so , when since , the conscience , Gods wrath , and the terrors of hell accuse vs within ; and Gog , Magog , Moab and Ammon ( I meane wicked men ) persecute vs without , then are wee in great feare and trembling : But now comes a showre of grace , and mittigates all feares , and secures vs from all terrours .

4. Raine is Medicus , a good Phisition , hauing a powerfull efficacie , to cleanse the ayre : when ( by infectious fogges , and contagious vapours ) it is corrupted ; washing away with the showres thereof , all the noysome putrifaction : euen so , when the iudgement and vnderstanding are infected , with the filthy fumes of errours and heresies , and the trueth almost stifled ; then commeth a shoure of grace , and cleanseth the soule from all these infectious fogges .

5. Raine mollifieth the hard earth , and makes it more apt for tillage ; whereby the bowels of the earth are cut with coulters and shares : Euen so , the hard and obdurate heart of man , is made soft and apt to euery good worke , by the showres of Gods grace . Happie earth whereon this raine falles , that is so operatiue ; and donum omnium donorum maximum : A gift farre aboue all other gifts .

Ioreh of iarah , and signifies to teach , as well as to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 raine : For , while we liue in this world , we are in the schoole of Christ , and haue need of teaching ; and the chiefe teacher is the Spirit of God , ( as Christ ) The comforter Iohn 14. 26. whom the Father will send in my Name , shall teach you all things : outward meanes ( without this ) will doe no good : For , Paulmay plant , Apollo may water , yet it is God , which teacheth by the Spirit ; or otherwise all is 1. Cor. 3. 6. Augustine . in vaine . For , Non verbis hominis sit , vt intelligatur verbum Dei , facit Deus vt intelligatis : The wordes of man cannot make man to vnderstand the word of God , but it is God that maketh them to vnderstand .

The outward ministery worketh no grace in the hearts Faith not in preaching , but by the Spirit . of men ; It is but a subordinate meanes , and causa instrumentalis , The instrumentall cause ; and not causa efficiens , The efficient cause . Therefore sayth the Apostle , Haue you receiued the holy Ghost ? Intimating thereby , Acts 19. 2. that if they wanted the Spirit , they could haue no faith : for , Hoc est opus Dei , This is the worke of God : Gods assisting grace , and the ministery of man , must go together ; else thereis no power in our perishable voyces , to effect your consciences . Breake away this Analogie , and vertuall association of the spirit from the word , and you shall bee like those women , euer learning , but neuer able to come to the knowledge of the trueth : Learne then .

First , to follow the counsell of Christ , to giue God To praise God . Matth. 22. the things that belong to God , and to Cesar that which belongeth to Cesar. If by the ministerie of man you haue gotten some good measure of knowledge , faith , loue , repentance , and the like ; forget not your duetie to the messengers of God : Haue them in singular respect for their workes sake . Yet ( we must say with Peter ) Thinke not that we by our owne power , or godlinesse , haue 1. Thes. 5. 15. done you this good ; No , it is the spirit , and grace of God : And therefore we must say ( with Dauid ) Non nobis Domine , non nobis , Not vnto vs , Lord , not vnto vs , sednomini tuo da gloriam : but to thy Name giue the glory : For the principall praise belongs to God .

Secondly , bee not forgetfull of that which Salomon teacheth . Take heede to thy feete , when thou entrest into Eccles. 4. 11. the house of God . Goe not to heare Gods word , without the performance of this dutie , to pray to God for his Oratio orani subsidium , Deo sacrificium diabolo flagellum . grace : that the word may bee made fruitfull vnto you . And hence it is , that the Church hath appointed prayer to be made before Sermons , that the word may be blessed vnto the hearers . It is not to bee forgotten , how God would haue the place of Diuine seruice vpon a mountaine ; to teach the people , that while their bodies went vp to the Temple to heare the Lawe , their soules should goe vp to heauen by prayer : And therefore ( as Christ saith ) in another kinde ; That which God hath ioyned together , let no man put asunder .

Thirdly , if you would haue this raine of grace to fall vpon you , keepe vnder the clouds , the Ministers of Gods word : For by , and in the hearing of the same , doth God raine downe these showres of his grace : For on as many as heard the word , did the holy Ghost fall . Often Acts 10. 44. his word goes without grace , but his grace neuer goes without the word . We are called Starres , and they are called Stellae , of Stando , to stand : Ministers must bee like them confined to their stations , not gadding and wandering Meteors , Comets , portending delusion to others , and confusion to themselues . Starres are also called Sidera and haue that name of Considerando , taking heede , for of them Astronomers take heede , and also ship-men by sea . Such and much more heed , ought you to take of vs : for you must seeke the Law at our mouth , and by that the spirit , this gratious raine .

Lastly , it is said to raine , to teach vs what abundance of this grace , and mercie , hee will bestow vpon vs ; Solomon saith , his name is Shemen turak , is as oyle powred out : Answerable hereunto saith God , I will powre out Cantic. 1. 2. my spirit . Gods mercies are like himselfe , infinite : so Ioel 2. sayth Dauid , I know no end thereof ; they are deeper then the sea , larger then the earth , and higher then heauen , Hoc mirum , hoc magnum .

And haue not wee had good experience of this loue Gods loue to this land . and fauour of God ? yea , Here is no complaining in our streetes , no leading into captiuity , our children like oliue plants , about our tables . And hereunto are added the word and Sacraments , with other spirituall blessings ; the milke of exhortation , the wine of compunction , and the oyle of consolation . Thus mercie doth compasse vs on euery side ; his patience in forbearing , his mercie in forgiuing , and his constancie in continuance . Hee might haue strucken vs with death for one lye with Ananias ; stoned vs for one wedge of gold , with Achan ; and cast vs out of heauen for one ambition with the deuill . But O the tender mercy of God , that such sinnes : ( for number so many , for qualitie so great , and for continuance so long , ) should haue fauour with God . In hoc demonstratur , virtus & potentia Deinarratur . Herein is the vertue and power of God declared .

Let this teach vs that are Ministers , to raine down the words of exhortation , and admonition : & you that are magistrates , to raine down execution of iustice betweene man and man , and you inferiour people , to raine downe mutuall dutie one to another .

The second branch of righteousnesse .

WE are almost got to the hauen of happinesse , and safely arriued in our countrey : we haue but this Righteousnes to passe ouer , and then we are at home . Pareus vpon this word saith , that God would teach them Righteousnesse , that was , to flee hypocrisie : for they were giuen much thereto , so saith Esay . God will haue no compassion on them , Quia omnis hypocritaest , For euery Esa. 9. 17. one is an hypocrite . And I could wish that this guilded deuill had not got shipping for England , and lande likewise . But he walkes inuisible , and dares not be seene : it may be sometime he is in the countrey among their cold paulsies , and shaking agues : sometime in the City , with our burning feuers , and firie zeale , the inflamations and impostumes of hypocrisie . And were it as odious to man , as it were abominable to God , it would quickly be banished out of the land .

Others vnderstand this Righteousnesse , Pro misericordia Dei , For the mercy of God , as Dauid saith . Shewe thy louing kindnesse to them that know thee : Et iust itiam tuam , ad 〈◊〉 corde : and thy righteousnesse to the vpright of heart . Then the meaning of this is , that God will raine downe his mercy vpon vs , in the pardon and forgiuenes of sinnes . Huge doth handle it thus , ( and saith , ) that Misericordia est quasi fons in affectu , Mercy is as the fountaine in the heart and affection : and miseratio quasi riuulus in effectu : Bountie is as the riuer , flowing foorth to the outward action . And this is that which God here promiseth .

I will raine righteousnesse vpon you . This word tsedek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Righteousnesse , is of a great latitude . What good is there Two sorts of righteousnesse . which will not be brought within this compasse ? It is either creata iustitia , or increata iustitia : Created iustice , or vncreated iustice : vncreated Righteousnesse is Deus ipse . But we disputenot of this righteousnes . Created righteousnes is the creature , and is Legall , and Euangelicall : but iustitia legalis , cannot be showred downe vpon vs , for the vertual power of that is gone . It is Iustitia Euangelij , that must doe vs good ; which may bee deuided thus , 1. a Iustitia Dei est sanctificatio per fidem , & remissio peccatorum . righteousnesse of iustification , 2. a righteousnesse of sanctification . So Sedulius , The righteousnesse of God is sanctification by faith , and remission of sinnes .

Righteousnesse of iustification , is Remissio siue absolutio , Righteousnesse of iustification . A remission or absolution : first a veccate , secondly amorte : from sinne and death . Then followes imputatio iustitii , an imputation of righteousnesse : God remooueth away the guilt , putting righteousnesse in place thereof : and couering vs with the righteousnesse of Christ . For 1. Cor. 1. 30. he is made vnto vs , wisedome , righteousnesse , sanctification , and redemption ; for which righteousnesse the Apostle prayeth , that he may be found in him , hauing this righteousnesse Phil. 3. on him . Thus all the faithfull are truely iustified from all their sinnes : yet non vt non sit in nobis peecatum , sed non imputetur , not that wee are cleared from hauing sinne in vs , but that it is not imputed vnto vs : for there Rom. 8. 1. is no condemnation to them that are in Christ Iesus .

This righteousnesse standeth thus .

FIrst misericordia & gratia Dei , the meroy and grace of How we are made righteous . God : vt causa principali impulsina in Deo : as the principall impulsiue cause in God : for his onely mercy mooued him ; He so loued the world , that hee gaue his sonne to redeeme it . If God had not beene mercifull , man had Iohn 3. 16. beene miserable ; and therefore ( saith Peter , ) Blessed be 1. Pet. 1. 3. God which according to his mercy , hath begotten vs againe to a liuely hope .

Secondly , wee are iustified , sanguine vel obedientia Christi : by the blood and obedience of Christ . 1. Vt materia iustitae nostrae , As the mater of our iustification , 2. Vt causa formalia iustificationis nostrae , as the formall cause of our iustification , 3. Vt causa impulsiua & meritoria , as the inpulsiue and meritorious cause . Thus the obedience of Christ is the matter , the forme , and impulsiue cause of our righteousnesse . From the redemption of Christ , Basile Orat de baptismo . there is freedome from death , reconciliation with God , the gift of righteousnesse , and the inheritance of the kingdome of heauen . Thus all the vertue of our iustification , depends vppon the life and death of Christ : Neither could our death be dissolued , without Christs passion : nor Terrullian , li. de baptismo . our life restored , without his resurrection .

Thirdly we are iustified , ex fide , of faith ; vt causa instrumentali in nobis . as the instrumentall in vs ; whereby we apprehend the righteousnes of Christ : & by faith apply the same vnto vs . To conclude it in a word , here is misericordia Dei , the mercy of God promising , 2. satisfactionem Christi , the satisfaction of Christ meriting , 3. fidei , faith beleeuing : and thus stands our righteousnesse .

Which distinction the Church of Rome refuseth , saying , wee are iustified by an inherent righteousnesse , wherein two false points of doctrine are maintained . First , that there is some meritorious cause in vs of this righteousnesse . Secondly , that we are free from sinne : for so are their owne words ; that we are not reputed iust , but are made iust indeede .

But to the meritorious cause in man , I answere in Augustines wordes . God crowneth thee but in mercy for thou wast not worthy , whom God should call : or being Ser. 2. Deverbis Apostoli . called , to bee iustified : and being iustified , to bee glorified ; If thou pleade thy merits , God saith vnto thee examine thy merits : and see if they bee not my giftes . Where then is the meritorious cause in man ? Hoc est non in nostris recte factis , this lyeth not in our well-done deedes : sed in tua bonitate situm est : but in thy goodnesse O God , that we are made righteous .

And for the perfection of iustice , I answere with the same Augustine . Our iustice in this life consisteth rather in the remission of sinnes , then perfection of vertue .

Take comfort then O Christian ; For if God iustifie , who shall condemne ? who is able to lay any thing to the Rom. 8. 33. charge of Gods chosen ? Why then should wee feare ? For tius quod non est , non est poena , peccatum remissum non est : Ergo peccatum remissi , non est poena . That which is not hath no punishment , forgiuen sinnes are not : Ergo , forgiuen sinnes hath no punishment ; ( as saith the Apostle : ) wherefore let vs goe boldly to the throne of grace . If thou wouldest bee healed , hee is thy Physition : if thou Heb. 10. 18. burnest with feauers , hee is a fountaine to coole thee : if thou art pressed downe with iniquitie , he is thy righteousnesse Ambros lib. 3. de viig . if thou feare death , he is thy life : and if thou desirest heauen , he is the way . Is God thus good , thus mercifull : Rom. 5. 9. as to iustifie vs being sinners ? what will hee doe for vs then being iustified ? and this is the proper righteousnesse in this place .

There is a righteousnesse of sanctification ; for as Righteousnesse of sanctification . 1. Cor. 1. 30. Gal. 5. 24. Christ is our iustice , so is he our holinesse . And as many as haue put on Christ , haue crucified the flesh , with the affections and lustes : whereby a man is righteous in his life and conuersation . So saith Iohn , whosoeuer is borne Iohn 3. 9. of God sinneth not . That is ( as Piscator notes , ) non dat operam peccato , not giuing them to worke sinne ; for these two goe together : iustification , and regeneration , as Dauid saith . Blessed is the man to whom the Lord imputeth no sinne , there is iustification : and in whose heart there is no guile , this is sanctification . Happy men in whom two kisse one another : where the dewes of iustification are destilled down , and the sweet flowers of sanctification doe spring vppe . And yet such honour haue all his Saints : iustification , peace of conscience , ioy in the holy Ghost , and sanctification of life . Thus God raines downe his mercies vpon his Saints : which be the Charter of heauen , the couenant of grace , and the assurance of glory ; musicke to the eares , splendor to the eye , odour to the smell , daintaies for the tast , pleasures for the sense , and solace for the soule . And seeing it is now high time to leaue you , here will I leaue you : for I cannot leaue you better then where I haue you . And so I cease to speake of that which you shall neuer cease to enioy .

The persons now remaine to bee spoken of lacem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 you , but I passe ouer this with silence , hauing spoken of them before .

And now I call heauen and earth to record , that this day I haue set before you life and death , a blessing and a curse , and haue sounded out the voyce of Boanarges , and the voyce of Barnabas , by the voyce of Boanarges . I haue laboured to plowe vppe your sinnes in the doctrine of repentance , by thundring out Gods iudgements in the voyce of Barnabas . I haue laboured to helpe you to reape the haruest of Gods promises in the voyce of consolation ; and in all this I haue not beene partiall : neither fearing the great , nor fauouring the meane .

And now all I desire at your hands , is a thankefull acceptance of my paines , and a ready obedience of my exhortation ; which if I finde , I shall thinke grace to be in your soules , zeale in your hearts , iustice in your handes , and holinesse in your liues ; and so looking for the haruest of my labours , I commit my words of exhortation to your practise , and my wordes of consolation to your comfort , and your selues to the blessed trinitie : to God the father which loned vs so sweetly to God the Sonne , that bought vs so dearely : and God the holy Ghost , who sanctifies vs so purely : three glorious persons : but one immortall incomprehensible onely wise God , be giuen and ascribed from men and Angels : in heauen and earth , with soule and spirit : all praise , honour , glory , might , dominion and maiestie : at this present , hencefoorth , and world without end , Amen .

6 JY 53