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 [Page 5] 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.

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.

[Page 6] 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 odedience. 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 [Page 7] your strenghts: and sound it out with your prayse, that so God may write you, not without a name: nor with a by­name: 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. [Page 8] 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. [Page 9] 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 [...] [Page 10] 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 [Page 11] 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 [Page 12] 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 [Page 13] 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 top­gallants, 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 shooe­strings: besides, a band in the fashion, starched with the deuils liquor, and in the punke colour, to beautifie it. [Page 14] 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 [Page 15] 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,

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 [Page 16] 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 [Page] 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.

[Page] 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 Apostie 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 [Page] 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 [Page] 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: [Page] 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, In (que) locum subire suum vis fraus (que) dolus (que): 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 [Page] 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 [Page] 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 [Page] 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,

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 [Page] 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 halse their 1. [...] 1. 12 beards. So doe these oppressing Patrons deale with the Ministers; cutting off halse 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 [Page 26] 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, aud 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 [Page] 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:

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 [Page 28] 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: [Page] 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 sor 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 beart; 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. [Page 30] 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 [Page 31] 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 halse 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.

[Page 32] 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 reb 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. [Page 33] 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, [Page 44] 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 [Page 45] 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 perfecute 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. [...].

[Page 36] 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,

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 pre­seribed vnto his Church: For, Cursed are they that adde [Page] 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 [Page 48] 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.

[Page 49] 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.

[Page 40] 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.

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.

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 [Page] 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 [Page 52] 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 [Page] 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 whō still this murmuration remaineth vnreformed. And that ye may vnderstād that God doth not sanctifie a part, but the whole, cōsider 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.

[Page 54] [...] [Page] 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 [Page 54] 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 [Page] 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, [Page 58] 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 [Page] 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 [Page] 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,

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 [Page] 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.

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 [Page] 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 [Page] 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 tis 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 for saking, 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 its 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 [Page] 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.

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: [Page] 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 [Page] 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,

But what neede we to drawe water out of these dry welles? when the sountaine 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 by­pathes, and walking in the worne way of their defects. As the imitators of Alexander, who went forward in his [Page] 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. [Page 68] 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 no 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. There fore 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 [Page] 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.

Hereunto sutes the saying of Syrach, The wordes of the Eccles. 21. 35. wise are [...] in the balance both for the nature qua­litie, [Page 70] 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. [Page 71] 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:

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 [Page] 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,

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 [Page] 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 [Page 74] 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; [Page] 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, [...] [Page 76] 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 [Page 77] [...], 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 stony­hearted 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 [Page 78] 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 common­wealth, 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 [Page 79] 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 vit ia 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 salles 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 [Page 80] bee propountied against them.

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 [Page] 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;

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 [Page] 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.

[Page] 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, [Page] 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.

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 beede 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 [Page] 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, fran­ginecesse 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. [Page] ‘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 [Page] 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. [Page] 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 lesuite 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.

[Page] 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 Robin­Hood, which they tel vs of, inuēted & 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 [Page] 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 [Page] [...] 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, ime 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 [...] [Page] 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 cōclude, 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 [Page] 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 [Page] 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 [Page] 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 lignū triumphale, mundi verasa­lus, vale inter ligna nullū 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, thers not thy like for blos­some, [Page] 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 cōmanded 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, [Page] 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 vn written 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, spokē 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.

[Page] 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 quantū 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; [Page] 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; [Page] 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.

[Page 1] 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:

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 [Page] 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 [Page] 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, [Page] 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 [Page] 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.

But as yet all our labours are like vnto the husband­mans seede castinto 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 seēde 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 [Page] 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 [Page] 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 [Page] 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; [Page] 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 [Page 114] 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 [Page] 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.

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 [Page] 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 [Page] way seemes troublesome, the paine great, [...] so long before they shall haue their wages, they resolue not to sowe this seede atall.

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 Play­house 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.

Therefore let vs with Ioshuah, serue the Lord in our [Page] 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,

[Page] 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 pro­phe sie 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 [Page] 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 [Page] 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 [Page] 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.

[Page] 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 [Page] 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: [Page] 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 [Page 120] 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 persecured, 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.
• [Page]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 [Page] 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 carcerē 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: [Page] 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.

[Page 130] 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 [Page] 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.

[Page] 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 Certitudinē 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 cōfort 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 [Page] 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.

[Page] 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?

[Page] 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.

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 nob is 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 [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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: [Page] 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 [Page] 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 hees. 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. [Page] 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 habēt 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 [Page] 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 Melchi sedecs 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 [Page] 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 [Page] 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 [Page] 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.

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 [Page] 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 [Page] 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 [Page] 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

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 [Page] 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; [Page] 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 [Page] 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. [Page] 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 [Page] 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.

VVE 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 [Page] 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 [Page] 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, [Page] 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 [Page] 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 [Page 105] 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 [Page] 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 cōpasse? 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 [Page 107] 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 cōclude 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. [Page] 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 sanctificatiō. 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 [Page] 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: [Page] 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