Aspice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respice  
THE CELESTIAL HUSBANDRY: Or. The Tillage of the soul.  
First, Handled in a Sermon at Paul's Cross the 25. of February, 1616.  
By WILLIAM JACKSON, Terme-Lecturer at Whittington College in LONDON: And Since then much enlarged by the Author, for the profit of the Reader: With two Tables to the same.  
Beatus qui legit verba, & servat ea.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictus Dominus.  
Imprinted at London by William jones, and are to be sold by Edmund Weaver, dwelling at the great North door of S. 〈◊〉 〈◊〉   

TO THE RIGHT Reverend Father in God, JOHN, by God's providence, Lord Bishop of London, William jackson wisheth all grace, and true comfort in this life, and eternal happiness in the life to come.  
Reverend Father in God, it may in me (so mean a person) appear no small presumption, leaping out of the dungeon of obscurity, which had enclosed me, now to interrupt your learned judgement, with a few unskilful lines: and to eclipse your Lordship's aspect from better things. For, I must confess, (with Barnard) Quod animarum susceperim curam, qui meam non sufficerem custodire. And (as Ambrose saith) Factum est ut prius docere inciperem, quam discere: and therefore not sufficiently worthy, to present your judgement with this unlearned Treatise: Which is rawly comprised in a few scattered leaves, and as rudely composed in a sort of scribbled and unlettered lines: and far from that lordly gift, that Aconitus offered unto Alphonsus, King of Arragon. But howsoever, I am not able (with ramping Lions) to run in with mighty prays: yet give me leave (with the little Ant) to carry into the Garner, my small wheaten grain. And though I cannot bring gold to the building of the Temple, yet let my goats-hair be accepted; and what is wanting by my pen, I supply with desire of better: now, animus in dono, astimandus. Pliny was wont to say, Nullum librum tam malum esse, ut non aliqua ex part prodesses. Therefore (Reverend Father in God) first I entreat your Lordship, to pardon my presumption in this attempt: and then a kind acceptance of this opusculum, to give it leave to feed at your Altar; and gather strength from your greatness, (as the Moon doth light from the Sun) that it may find the more favour among the vulgar: David was safe under God's protection, and this cannot miscarry, through your Lordship's patronizing the same.  
Indeed I was purposed, to send it to the broad world, to shift for itself, as fearing no man would be godfather to so strange a child: For it is like the bitter waters of jericho to the sinner, though it be as the dew of Hermon to the penitent. For as it is bonis bona, so it is malis mala; not in itself, but through their corruption. It reproves the gallant of pride, the Lawyer of corruption, the Courtier of ambition, the Magistrate of idleness, the Usurer of cruelty, the Broker of theft, the Merchant of engrossing, the Tradesman of deceit, and most of sin: Whither then should it flee, but to the Sanctuary for refuge? For amicus certus, medicus (said Cato.) Nec quisquam melior medicus, quam fides amicus. And here I desire but two of your Worthies, for this naked Work, countenance to beautify it, and power to protect it. And then I have what I desire: your Lordship to favour it, the vulgar to obey it, and God to accept it.  
This book may be compared to David's song misericordiam and judicium; the blessings of Gerizim, and the curses of Ebal; the oil of consolation, and the water of compunction: and, if I may so say, like janus with his two faces, comforting the good, reproving the evil: Or, if you please, like Argus with his hundred eyes, which beholds the sins of this age in every corner, though without thanks, yet not without profit, (if they would obey it.) I intent here with the good gardener, to reverberate the weeds, & exhilarate the good herbs: The greatest good is to be embraced, and yet not the least rejected. I doubt not but the small light that enters through my little casements, will chase the creking Bats, and staring Owls, (I mean the wicked of this dark age) and in time cause them to eiaculate their sins.  
Which would sooner be effected, if you (to whom God hath concredited both the Word and the sword) should open the eyelids of Ecclesiastical diseipline, that the filthiness of sin may appear to the heart of the Law: and what our words cannot do with their affections, your swords may work upon their manners. Pomponius saith, that Censura est magistra vitae, & modestiae: For, execution of Laws, and correction of manners, are the sinews of the Commonwealth, and the lamp of the Church.  
I could wish that our Church were purged of wicked persons, that common drunkards, swearers, usurers, and the like, may not be admitted, as members of the Church, till there be a better reformation of them: For it is a great scandal to the Gospel, and no less grief to the godly. And hence it is, that the Separatists speak evil of us, because these wicked are among us. But is there no balm at Gilead to cure this sore? Yes, if vicious officers, are not sick of a golden dropsy: for than it will not be healed without a silver plaster: and I fear, the laws heels will be tripped up with tricks, the cause vitiated, the purse wounded, but the sinner sent home as wicked as he came. Therefore this chastening of the sinner is not to be neglected: Non enim superbia, nisiubi negligitur disciplina, nam disciplina est magistra, religionis vitae, & pietatis. What is then to be desired, but as there are good laws, for the punishing of the sinner, so they may be duly executed, and not Eclipsed by vicious officers and Proctors: and that the wheels of their tongues, may not be set a going with a weight of bribery, nor a golden addition make the hammer strike to the sinner's pleasure: and that mercenary tongues, and money speled consciences, may not spoil our Church, to enrich themselves.  
Also the contempt of Religion: is grown too general among us. What a shame is it, that professors of religion should be brought forth in Plays upon a stage, by prodigious Players, to disgrace them? Surely we had not need to dull the edge of profession, it is too blunt already, but rather sharpen the same, with the wetstone of approbation. It is no marvel though religion come so seldom to our doors, when it hath such entertainment: We have beaten the shell so long, that the kernel is come to nothing: We have reproved the hypocrite so long, till we have chidden away all profession: and yet every professor is not an hypocrite, though every hypocrite be a professor.  
Christ taught, that our works should shine before men & for outward profession must accompany inward grace. It is no sin to have an outward show of purity, but a virtue; and therefore to be countenanced, and defended from the prodigious spirits of the world: and if I said barking Dogs, I said but as David did, which hunts outward holiness into Obadiahs cave: that it dare not show itself, for fear it should be brought upon a stage, or put in verse, or to some other use, to make themselves merry withal.  
Shall this be suffered, than religion will be banished ere long: and I cannot blame it, if it walk in obscurity already, and dare not be seen. But is there never an Obadiah in the land, nor Hester in the Court, nor an Ahimelech at Nob, to favour their profession, and protect their persons? Non est meae humilitatis diotare vobis: yet (say as God said to the jews) Though Israel play the harlot, let not judah sin: Though the Temporal Magistrate sit still and say nothing, yet let not Ecclesiastical governors keep silence. You are the breastplate of defence, the helmet of 〈◊〉, and the sword of protection: as Tunc justitia dieitur gladius, ex utraque part acutus, quia hominis defendit corpus ab exterioribus iniuriis, & animam a spiritualibus molestiis: For the sword of government hath two edges. Disciplina ad duo dividitur, ad correctionem, et instructionem, primum timore, sccunaum amore perficitur: and happy is that Church, where they both do cut. You are the North wind, to kill all the vermin, and the South to ripen good fruit: I mean your authority, to punish the wicked, and cherish the good. But I forget myself: your Lordship is wise, as an Angel of God, knowing best what to do. Yet give meleave (not to teach, but) to pray for you, considering your holy profession, high place, and the weighty causes you are to manage, the manifold evils you may prevent, and the great good you may procure. And this is all the good I am able to do, desiring the Lord to prosper your godly proceeding, to God's glory, and the good of the Church. To the same purpose the Lord fill your soul with grace, your heart with courage, your life with health, and your time with length of days: that after a military life ended in grace, you may come to live a 〈◊〉, life in glory.  
Your Lordships to command in all duty, WILLIAM JACKSON.   

To the Worshipful Company of Clothworkers: William jackson wisheth grace in this world, and glory in the world to come.  
Right Worshipful:  
IT is no small favour of God to be made an instrument of others good: which is either by our own free donations, or by disposing of others gifts: In the one is manifested our charity in giving of our own: and in the other our faithfulness, in truly performing the will of the dead. And to use the Apostles words, What have we that we have not received? not simply for our own use, but for the good of others also: Therefore, that we may not be found uncharitable, we must give of our own, nor unfaithful, we must be true in bestowing of others gifts: and then we shall be twice blessed with jacob, and have a double portion with Benjamin. But to bring this home to the doors of your consciences: Yea, Worshipful company of Clothworkers, for whom I in particular am bound to pray, not so much for your own donation unto me, as your faithful paying of that which others have given for the maintenance of religion. Of whom I may say, as David did of jerusalem, Many excellent things are spoken of thee, thou City of God: so many excellent things are done by you: Yea, worthy and worship full Clothworkers, with Dorcas you make coats to cloth the naked: with the Shunammite, you prepare houses for the harbourless to dwell in: with Obadiah, you relieve the Prophets, and much more of this nature, which to set down in order, would both spend much paper, and also a weariness to my hand: it is sufficient, God knows them, and will one day reward the same. I speak not this to make you proud, but as my duty to you, and to encourage others to the same. And so I will conclude with the saying of the: Apostle, ye have, and do well, yet I beseach you to increase more and more: whereby your name may be more spread on earth, and your glory greater enlarged in heaven.  
Your Pensioner, WILLIAM JACKSON.   

TO THE READER.  
CHristian reader: I am now to salute thy understanding with a few lines of exhortation: be thou as willing to embrace them, as they are ready to profit thee: if understanding be thy tutor, and conscience thy lesson. And here I desire but two things of thee, first to read with diligence, then to mark with judgement: for thou canst have no sickness, but here is physic: no sore, but here is a plaster for it. It is like Jacob's ladder, one end standing on the earth, the other reaching up to heaven; It begins at faith and repentance, leading thee along in the path of obedience, and so at the length brings thee to glory. I would not that any should object against the author, and so use the child the worse for the father's sakc: but rather consider that the child may be good, though the father be evil. I will make no apology in the behalf of it: for it is able to speak in the defence of itself. And now I must make an apology for myself, why I have sent this book forth into the world; one cause is, in regard I was wronged by evil tongues after I had preached the same; wherefore I now send it forth to make answer for me. A second cause why I send it forth, is this: because the matter therein being of great use; (and a Sermon is but nine days wonder,) would not have the funeral so soon, therefore I thought good to entreat that favour of the higher powers to put it in print. And now let me entreat thy affections to embrace it, and thy diligence to practise it. Thus I leave these few lines to thyself to be obeyed, and thyself to the Lord to be glorified.  
Thine if thou be the Lords, William jackson.   

A Table of the parts handled in this Book.  
In the plow-time are handled. 


1 the subject.  
2 property of the work.  
3 propriety of the people.     

1 In the subject.  1 Why man is called earth, 
5. 6. 7  2 The heart to be looked too, and why, 
8 to 11  3 Wicked sin of meditation, and why, 
14 to 18  4 The several fallow grounds, 
19 to 56   

2 In the property of the work.  1 The heart is cut by the law, 
60 to 63  2 The inward thoughts discovered, 
57 to 60  3 Sin dies in us, 
63 to 73   

3 In the property.  1 Man is to help forward his salvation & why, 
73 to 78  2 The magistrates duty from 
78 to 83   
In the seed-time are 


1 property of the work Sow.  
2 matter to work on Righteousness.  
3 the persons You.     

1 In the matter.  1 The word of righteousness must rule us & why, 
84 to 87  2 How the Papists abuse the word of righteousness from 
87 to 100  3 Why the word is righteous, 
101 to 102  4 Of the works of righteousness, and how to do them, 
103 to 107   

2 In the sowing-time.  1 How obedience seems lost, 
108  2 Why thereward is not yet, 
109  3 Great gain in obedience, 
111  4 We are to do good to many, 
112  5 We are to do the beast good, 
113  6 How the wicked sow, 
114  7 World make obedience a labour, 
115   

3 In the persons.  1 Great men not too good to serve God, 
118 to 119  2 Poor not too mean to serve God, 
120   
In the harvest time are 


1 property of the work.  
2 the manner of it.     
1 General obedience ever rewarded, 
121 to 124   

1 In the property.  1 How obedience bringeth earthly blessings, 
125 to 127  2 The harvest of assurance of heaven, 
129 to 134   

2 In the manner.  1 All we have is of mercy. 
135  2 Papists merits, 
136 to 137   
In the consequence are 


1 the action, Seek.  
2 the object, the Lord.  
3 the cause, it is Time.     

1 In the action.  1 We must serve God in our own persons, 
139  2 That it is a labour to seek, and why, 
140   

2 In the object.  1 Of the name jehovah, 
143  2 To seek God in his word, 
145  3 The several seekers, 
146 to 147  4 To seek the love of God, 
148 to 149   

In the compelling cause. 3 In the time passed in it.  1 The longer in sin, more cause to turn to God, and why, 
150 to 154   

2 In the time to come.  1 Take time while time is, and why, 
154 to 155  2 The continuance in seeking, 
156 to 157  3 How and when he come, 
157  4 The metaphor of the rain, 
158 to 159  5 Rain for teaching, 
161  6 Rain for abundance, 
162    

A Table of the principal words in this Book.  

A  A mean in words, 
69  Assurance of heaven here, 
129  Apology of the world, 
116  Apology for the Church, 
35. 56  Adultery how committed, 
29  All the laws to be executed, 
80   

B  Bishops lawful, 
55. 56  Brokers, 
30  Blind Magistrates, 
82  Best good to be done, 
114  Boldness of Ministers, 
77  Blasphemy of Papists, 
102   

C  Covetousness, 
26  Corruption of nature, 
16  Continuance in obedience, 
191  Ceremonies, 
39 40  Custom in sin, 
155  Church of England, true Church coming of God, how, 
157  Continuance in sin, 
156   

D  Discipline of 3. sorts, 
38. 39  Death of sin, where, 
63  Dissembling protestants, 
113  Drunkenness, 
19 146  Dumb Magistrates, 
82  Dead to sin 
63  Devil cause of sin, 
17. 18  Dead in sin, 
152  Doctrnie of England pure, 
36, 37   

E  Exchange, 
32  Error of Papists, 
132. 87  Engrosers 
13  Earth for man 
5. 7. 8. 9  Evil actions 
66. 67   

F  Free will 
97  Faith of our own 
75  Faith, the nature of it, 
130  Faith only in this life, 
131   

G  Grace the power of it 
72  Good to be done to many, 
112  God no cause of sin, 
16  Gain in obedience, 
111  Great men serve God, 
119  Good, how to do it 
106   

H  Hypocrites 
12  Heart most regarded, 
8. 9 10  Heart to be rend, 
61  Hurt of evillworks, 
70  Hope of the godly 
110  Harvest of magistrates, 
123  Ministers & people, 
124  Harvest temporal, 
125  Harvest of grace 
124  Heart in obedience 
105  Hospitality. 
123   

I  Inclosers 
24  Idolatry of Papists. 
95  Infidelity of engrossers 
24  Instruction 
81  jehovah, what it is 
143  justified how 
167   

K  Knowledge of the word, 
105  Knowledge of sin, 
57 58.  Knowledge of good and micked men 
72  Knowledge of the heart, 
75  Kill sin in the heart 
63   

L  Love of God to he sought. 
148  Labour to seek 
115  Looks wanton, 
29  Long in sin 
154. 155  loeke up the word, 
88 to 90  Lawyer a seeker 
139  Lawyer little truth 
21   

M  Mean in words, 
69  Merits of Papists 
93. 136  Mortify sin 
70  Magistrates to punish. sinners, 
78. 79. 85  Man to work his salvation out 
73  Mercy of God 
133  Murmuring 
52. 53  Man part with all creatures 
4  Mercy of God gause of this crop 
115  Mercy of God greater than sin 
154  Merchants fallow ground, 
21   

N  Nature of faith 
35  Nature of the wicked 
15  Nature of merits 
96  Names cut off. 
5   

O  Obedience seems lost 
108  Oppression 
22. to 25  Obedience profitable 
122  Ordinances of God, 
141. 142  Obedience rewarded, 
121.   

P  Pleasure of sin 
18  Profit of sin 
18  Patrons 
24. 25  Pride 
13. 27  Profit in words 
71  Pardons 
98  Purgatory 
90. 91  Prayer to Saints 
95. 96  Blow ourselves 
76   

R  Reward not yet 
109  Rain, the manner of it, 
159  Rain, for teaching. 
160  Rob-altar seeks 
139  Kighteousnesse of sanctification 
168  Righteousness of justification 
166.   

S  Slanders of the Papists, 
102 107  Seek in our own persons, 
139  Seeking of sin, 
146, 148  Swearing, 
27  Subject of faith in us, 
74  Satan rules the sinner, 
17  Sleeping magistrates, 
80  Sowing of the wicked, 
114  Sorrow how differs in the good and bad, 
61, 62   

T  Truth not to be found, 
21, 22  Truth in words, 
67, 68  Tongue to be mortified, 
65  Translation of the word, 
88  to 
90  Time to seek, 
150  Theft of engrossers, 
23  Thanksgiving, 
161  Time past, 
150  Time to come, 
154   

V  Usury, 
25, 100  Use means to save the sinner, 
77  Unwritten verities, 
97  unmercifulness of the Pope, 
99  Ulcer of sin. 
152   

W  Works not perfect, 
135  Word righteous why, 
101  Wicked no right to any thing 
143  Wicked sin of purpose, 
14  Works of righteousness, 
103  Word our rule, 
84  Whoredom, 
28    


In commendation of the Author.  

VErtere si agricolas, terram est nunc, laud docendo,  
Virgilius dignus: laudibus esse puto,  
Dignum hunc, nostrarum, quae animarum cura libellum,  
Sit, qui, & nostra docet, vertere corda bene.   
Alex. Bradley.   

To my worthy friend his Celestial Husbandry.  

THe Husbandry, which these dead leaves do bring,  
Thy lively voice did once sweetly sing,  
That thy learned and judicious hearers thought  
The Celestial harvest to them had brought:  
Thereby their hearts so did inflame,  
That they desired to hear it once again.   
Io. Ga.   


THe ground man's heartis, God's word the plough;  
The harrow, repentance is, to break it now;  
The seed, obedience, sown in our lives;  
The rain, God's grace, whereby it also thrives:  
Then use it, and it will bring  
Thee to heaven, there to sing.  
Then now Praise God for the gain, And the Author for his pain.   
T. H.    

THE CELESTIAL husbandry.  

RIght Honourable, and well beloved in our best be loved. I know that many have been the flowers that my brethren the Prophets, have gathered out of the garden of God's word: giving a fragrant smell in this place: so that I know not what flowers to gather, to present you withal: that formerly ye have not seen. Yet, in this my meditation, I considered of my worthy Auditors, and so fitted my text, accordingly. Some of them, being judges, and Magistrates, that fitly I might speak to them, of justice. An other part of them being inferior subjects, that also I might speak to them of obedience. In a word considering that here are usually auditors, of all sorts, I have made choice of such a text, as doth speak to all persons. I feared to speak of judgement, lest it should make the weak hearted to tremble. Or of mercy, lest the wicked should be secure. Therefore I have joined them together.  
OSEA. 10. 12.  
Sow to yourselves in righteousness: reap after the measure of mercy: break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you.  
QVo brevior co obscurior. The shorter this prophesy is, the more mystical. In the holy Scripture, these two things ever do concur: Sententia brevis, res ampla, A finite sentence an infinite sense, as in a little map we see a world of Countries, & what the foot cannot measure, in many days, the eye passeth over in a moment. This text is a little Map of the whole body of Divinity: & turns over unto us a golden lease, whose ink is Nectar: and the pen, the wing of Angels: for the matter expressed is wholly celestial. Quis sit finis justorum it iustificantium justos.  
I will, in somesort, open the everlastiing doors, and here show you the King of glory: and in him, your glory. Therefore let an holy reverence possess your souls, and say with jacob: This place is fearful: none other but the house of God, and the gate of Heaven. where will appear the love of God in his judgements, to the sons of men: who in promising mercy, omits judgement, but in threatening judgement, remembers mercy? as here in this place.  
And now as you intent to travel with me, in this way, tie your considerations unto two general heads.  
The first is a precept. The second is the consequent. The precept is affirmatively set down, and is illustrated by a metaphor taken from the husbandman. First, by the plowetime. Innovate vobis novale. Plough up your fallow. Secondly, by the seed time, Seminate vobis in justicia, sow to yourselves in righteousness. Thirdly by the harvest time. Metite in ore misericordiae.  
Every one of these times, offer 3. branches apiece. First the subject, the fallow ground. 2 The property of the work, Plough. 3 The propriety of the persons, your, Plough up your fallow ground. Secondly, the seed time. 1 Sow, There is the Property of the work. 2 Righteousness, there is the matter to work upon. 3. To yourselves. There is the extent of it. Sow to yourselves in Righteousness.  
Thirdly, the harvest time, 1 The action or work reap. 2 The manner, According to mercy, this is the precept, and the parts thereof, and now the consequent follows: and is amplified thus: first by an argument, taken from their negligence. For it is time to seek the Lord: Secondly by an argument taken from the benefit of it, till he come & rain righteousness upon you. In the 1 observe an action, seek, there is the property of it, 2 whom, the Lord, there is the object of it. 3 why, for it is time. There is the compelling cause for it is time to seek the Lord. In the second part observe how long donec vewiat until he come, there is the continuance of it. 2 Et doceat justitiam vobis, and teach you righteousness there is the end of it. First by the act, to teach, 2 by the quality, righteousness, 3 the people, you. this is the consequent with the parts thereof. so that now if you will take a general view of these words, you, shall find every word a sentence and every sentence, a world of matter it wants but a skilful workman. A Scripture very necessary for these days, and I think, not unfit for this present auditory. Albeit to them, whose ears are always listininge after novelties, it may seem to trivial, yet I doubt not but to those that come with willing minds to learn it, will prove very profitable. Therefore you Right Honourable whom God hath vouchsafed his own name unto here upon earth, with reverence attend it. It is the ground of judgement, therefore ye most worthy judges may liften unto it; it is the end of controversies therefore ye skilful Lawyers may take notice of it; Here is matter of civil obedience, therefore ye inferiors may fitly learn it, also it is the instrumental cause of faith, and repentance, therefore ye believers may earnestly embrace it. Shimgnu debar jehovah. Thus who so begins, and ends his days, shall die the death of the lighteous: and his last end shall be like unto his. The matter in the whole is an exhortation unto holinessed: ana consequent enforcing. The exhortation comes now in hand, being considered I by the plough time, secondly by the seed time, 3 by the harvest time. The plough time by order, is first to be handled: And in that, I noted 1 the supiect of the work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallow ground. 2 The property of the work. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New plough. 3 The propriety of the persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your. And now the subject doth challenge, the first place.   

THE SUBJECT.  
NIru, Fallow ground, In every scripture we are to con cider, Sententiam et intentionem. The sentence & the intent. Quid dicitur et quid intenditur. What is said, and what is intended. Every scripture being to be considered either literal, or metaphorical. Literal, when sense and sentence agree. As cursed is the earth for thy sake. Gen. 3. 17. metaphorical, when one thing is 
Esa. 44. 3.  spoken, and another thing is meant. I will power waters upon the dry ground. So here we must understand him, that hath heaven for his ceiling, the earth for his pavement, the Sun Moon & stars, for his hangings, the creatures for his diat, and the Angels, for his attendants. 
Man patt with all creatures.   
Man is called every creature by the mouth of our Saviour Mat, 28. Because he hath a participation of the best good in all creatures: and so more excellent than all.  
Stones have a being, but not a life. Plants have a being, and life, but not sense. Beasts have a being, life and sense, and yet none understanding. Angels have being, life, sense and understanding. But in man, ye may behold a Map of all these. For he hath a being with stones, life with plants, sense with beasts, and understanding, with the Angels. 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 lowenst of all elements, and the Centre of the world. Earth must be earth, living earth to dead earth. Respice, aspice, prospice, look 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 return as Saith Phocylydes.  

Ex terra corpus nobis est, rursus in illam,  
Selumur: et puivis sums.  
Our body is of earth and dying must,  
Return, to earth: for man is made of dust.   
So than it is earth, The difference is this: living earth walks upon dead earth, and shall, at the last be as dead, as his pavement, that he treads upon. I think few be proud, of their souls: and none but fools, will be proud of their bodies. Quid superbis terra. Why art 
Observe.  thou proud O earth.  
Man of earth is called earth: and I cannot pass this point, before I have fixed your considerations, upon this observation. How the Lord insinuates, his contempt of the wicked by cutting off their names, as not worthy to stand in his book. The mention of which, would be a blur to his sacred leaves. This is the estimation, that the wicked bear with God. How think ye then, that their persons shall sit in his kingdom, whose names may not stand in his book?  
Thus God crosses the world's fashion: some times giving them no names at all: As that real parrable glues the rich man, no name at all but Dives. Some times by 
Luk. 16. 19  cutting off their names, as the servants of David, were served by the Princes of Hannon: Who cut off their garments by the buttocks: and shaved off half their beards.  
So God cutteth off half 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 gives them a by name: as the Bulls of Basan. And here the earth or fallow ground: as unworthy of any other name, or title of honour.  
It is not always true, that, Quanto ornatior, tanto nequtor. The more adorned the more wicked. For surely greatness is the fairest object, to the eye of the world, and goodness to the eye of heaven. There is a glorious splendour, in pompous honour, if it come by the hand of God. For, They that honour me, I will honour, (saith the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lord) And it is made as a promise of God to the righteous. Zecer fsaddik. The memorial of the just shall be blessedness, full of honour. Good luck have such with 
Pto. 10. 1.  their honour.  
But there are many, to whom our bonnets vail, and our knees bow, whom the sight of heaven scorns, as not worthy of those titles and compliments given unto them. For Deus ubinon est, ibi nihil eft. Where God is not, there is nothing. For he that hath not Christ. How can he have right unto any thing? For the condition runs thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All is yours, and you Christ's. But first you must be Christ's, before any thing, can be yours, Feed not yourselves, then with shadows. O judex quisque sui. Let every man be a judge of himself. Cum te quis laudet, judex tuus esse memento. When any man praiseth thee, remember to be thine own judge. Whether these things do belong unto thee or no. Plus aliis de te quam tu tibi credere noli. Do not thou believe other men, more concerning thyself, than thou dost believe of thyself.  
If you desire your names to be registered with the pehne of eternity in the kingdom of glory, write them, yourselves in the kingdom of grace, with the pen of obedience: and there read them, to your comfort. They stand sure with God before: not sure to us until now. If you would have God, to dignify your names, with titles of honour, then honour his name, with songs of praise, and the fruit of obedience. Remember his great and glorious name, saith Moses. And fitly said David, that our help standeth Beshem Iehouab, in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  name of the Lord. Maintain the glory of it then, with your strenghts: and sound it out with your praise, 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 book. That he reading the same, as Ahashuerosh did Mordecayes, than your service shall be found out with rewards: arrayed with the Kingds rob: titles of honour: set on the King's Horse, and Proclamation made: This is the man, whom the King will honour. Honour him with reputation on earth before men, and with glory in heaven, before Angels. O blessed are they, that stand registered, in the Chronicles of heaven, with the pen of the eternal spirit: and read in the leaves of obedience, in the kingdom of grace.  
I have not yet done with the subject. This earth is a divine, spiritual and immortal nature, called the fallow 
Man a divine earth.  ground, by a metaphor. This ground is incapable of suffering terrene fragillity, This is God's ground, and that in an high and mystical sense yet proper enough. The earth is the Lords. Yet he hath not such respect to this ground, as he hath to man, for whom he made it: but chiefly to the soul of man, which is this fallow ground.  
There is a wonderful mixture of the elements in man First, the Heart is placed in the midst, as the earth, or the centre. 2. The Liver like the Sea, from whence the springs of blood do flow. 3. The veins, like Rivers, spreading themselves abroad into the utmost members. 4. The Brain which is placed 〈◊〉, like the Sun, giving light and understanding. 5. The Senses, like Stars, set round about like ornaments. And therefore man may well be called earth, yea Microcesmot, a little world.  
The Earth is called Terra, which betokeneth the roundness of the earth. Or it is called Terra, and hath that name of the over part qua 〈◊〉. That is trod upon, as being the foundation and ground work of all. And is also called Humus, and hath that name of the Sea that is moist, for without moisture, the earth is unprofitable. They must be joined together. For if it be dry which is either by too much cold, and then it turns to sand and gravel, or by too much heat, and then it turns to Chauke and Ochre. The earth must have moisture, to make it fruitful. This moisture is God's grace, that makes the soul as profitable, as the showers from heaven, cause the earth to be fruitful. The heart and grace must be mixed together: for it is necessary to diverse ends. I Illuminat intellectum. It doth lighten the understanding. 2. Inflamat affectum. It inflameth the affection 3. Frangit it cordis duritiam. It breaketh the hardness of the heart.  
Thus when the heart and grace are joined together they are fruitful. Therefore the earth is called Tellus, because we take fruit thereof. And Ops for it heapeth with fruit. Such is the heart of a good christian, that it floweth with the works of righteousness, as appeareth Cant 2. 12. The flowers appear in the earth, saith Solomon. Observe with me, First the place. Baarets: in the earth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This earth is the heart and soul, that is the fountain of them. 2. Nireu: they appear: Inward grace brings 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  forth outward fruit. 3. The quantity of them, Hannitsanim the flowers, set down in the plural, to show 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the abundance of them, as our Lord witnesseth. This Earth is fruitful, when the air of God's grace hath given 
john. 15. 5.  influence, with the seasollable dews of his spirit; and the Sun of righteousness, hath bestowed his kindly hear, then follows a plentifnll haivest, The blessed heart returns ten for one: yea, a hundred for one: as our Saviour Christ saith. Observe that the chiefest care of a Christian, must be to furnish his heart with grace and to 
Doct.  plough it up with true repentance: which counsel is given, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the wise man. miccal- 〈◊〉 nitsor libbeca; Above all things keep thy heart with diligence. The like conucell 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is given by 〈◊〉 thy heart O jerusalem. This also 
Pro. 4. 23. 〈◊〉. 4. 14.  is confirmed by the author to the Hebrues. It is Good the 
Heb. 13. 9  heart be established with grace. And to confirm it with the words of Christ, Take heed unto yourselves, that 
Luk. 21. 34.  your hearts be not oppressed.  
This course or order is not amiss, 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 observes. In o'er et cord tuo salutis causa, In thy mouth and in thy heart, is the cause of thy salvation. In thy mouth to confess it, and in thy heart, to believe it If thou confess with thy mouth, and believe with thy heart, thou shalt be saved. So then to have good fruit, is to have 
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 sense and reason, doth teach us, as Aristotle observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every action the end and the means of the end must go together.  
The Smith heats his iron, before he beats it. The Carpenter lays his foundation, before he can erect his building. The husbandman ploughs his ground, before he reaps his harvest. And a christian must have a good heart, before he can have a good life.  
And as it is the ground work, so it is the strength of man, both in nature, and in grace. In nature it is the first that lives, and the last that dies, And it is called Cor, and hath that name of Cura, business: for it is in continual work. It is in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The little world. Homo est coeli simulacrum, & interpres naturae. Man is the picture of the heavens, and the interpreter of nature: in whom is the heart, as God is in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great world. Primus motor. The first mover. It is no less in grace, the first that is sanctified, and the first that lives in grace, and is the castle of man. The consideration 
Psal. 112. 8.  whereof made David to conclude, that, that man need to fear no evil, why Samuk-libbo his heart standeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  firm. And surely it had need, for the Devil dealeth with the heart of man, as the King of Aram dealt with the King of Israel. Which shoots neither against small, 
〈◊〉. King. 22. 31.  nor great, but against the heart, the King and strength of man. Thus he dealt with Adam, insinuating himself, first into their affections: thereby stealing away their halts, and so drew them to sin. Thus he dealt with judas; for he put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the heart of judas. 
john 13. 2.  And thus he fitst worketh with the heart, 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 unto God: for obedience without the heart, is like the sacrifice of a dog, and the hire of a whore. A good work without the heart, is but a glorious sin. Non tamres ipsa, quam hominum affectus spectantur. Not so much the things themselves, as the affections of men, are here to be considered, saith Faius. Potest quis & in paupertate, magno, & in divities pusillo animo esse. One may have a frank mind in poverty, and a sparing mind in riches. So it is not the work but the mind. unum opus, sed non unus affectus. It is one and the same work, but not the same mind.  
Thus the Lord regards not so much the work, as the heart and mind of the worker, as the Prophet saith, This people honoureth me with their lips, but their hearts 
Esa. 29. 13.  are far from me. And therefore, in vain do they worship me, saith Christ. And as Augustine well observes, 
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 mind he doth it. If we do build only on the work, we have no better evidence to show for our salvation, than the devils, and the reprobates. If we rely upon miracles, and casting out of devils: these are the evidences that the false prophets will bring: Lord have we not done many great works, and cast-out devils in thy Name? yet, away from me, I know you not, will Christ say. Or shall we build upon 
Matth. 7. 17.  preaching the Gospel, supposing that to be a good evidence for our salvation? This is the evidence of judas: and yet he is gone to his own place. Not the work then, but the heart, is that, that will stand and go for currant. To show this, the Lord would have a free-will 
Leuit. 22. 19  offering, among all the rest of his sacrificet.  
Hereby showing, that the heart must be joined 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 spiritual Temple. To the building whereof, every 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 us draw near unto 
Heb. 10. 22.  God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a true heart, that so we may serve him, that we 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 evidence of our salvation, there sealed by the Spirit of God. Our evidence lieth not in any external thing: it lieth not in the ancient calling of husbandry, for Cain miscarried in that: nor in strength, for Goliath could not prevail thereby: nor in the office of a Prophet, for that served not Saul, or Balaam: nor any kingly dignity, that would not privilege Pharaoh: nor riches, they helped not Dives: nor glorious apparel, for it did Herod no good: nor policy in Achitophel: nor beauty in Absalon, could give assurance of salvation. Temporale non potest esse causa aeterni, No temporal thing can be the cause of that which is eternal. In all these can be no evidence of our salvation. Nihil est firmum vel stabile in rebus humanis, There is nothing stable in human affairs. It remaineth, that the heart is the register of our salvation. Per fidem facti sumus unum in Christo. By saith we are made one with Christ. And the subject of faith is the heart: for with the heart man believeth unto 
Rom. 1c. 10  salvation. 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 Son into our hearts, whereby we cry, Abba, Father. And though the sound of salvation delighteth the ear, yet the joy and sweetness is in the heart. Deus est mel in over, God is 
Gal. 4. 4.  hon is in the mouth. Melos in aurc, Music in the ear. & iubilum in cord, and joy in the heart. Veniet, veniet dies indicy, ubi 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 judgement will come, when clean hearts will more avail then crastinesse in words, and a good conscience than a full purse, seeing that the judge will neither be deceived with words, nor moved with gifts. If then a good heart shall be of such worth at that day, it is principally to be regarded in this lise.  
Now before we passe-from this, note with me here, 
Use. 1.  the hypocrites, which have only the outside of greatness, like stage-players, which appear like Kings unto others, themselves being no better than beggars. These hypocrites serve the Lord in show, not in truth; Christians only in name, Saints only in show. These are painted boxes, wherein are hid deadly poisons: under jesabels' painted face a whorish behaviour. These cleanse the outside, but within is a den of thievish affections. O 
Matth. 23. 33.  generation of vipers, how should ye escape the damnation of hell? Unto this purpose serveth that story wherein I read of Hercules, which begot Scitheses on a monster: whose upper parts were like a woman, and her lower parts like a viper. Me thinks the hypocrite resembles this monster: his upper parts shall be like a woman, (I mean 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 eats a way out of the belly of her dam, with the danger of her life that bred her: so the hypocrite eats up the bowels of his mother, the Church, that brought him forth, crying out against disorders abroad, whiles there is none at home in his own heart. I speak 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 appear as thou art. I would to God they would be either open enemies, that so we might beware of them, or faithful friends unto Christ and his Church.  
These are sick of wantonness, in religion, and are so hot about the question de modo, that it is to be feared, the enemy steals away the matter of religion out of their hearts. It is strange to see, if that we will not show ourselves refractory, wrangle about shadows, and speak against authority, our sermons are hissed at, and our persons are derided. These are prosessors of note, when they speak bitterly, their names carry it away strongly, with our scandals.  
Note here the proud persons, with their top and top-gallants, that build towers in the air, and a heaven on earth; whiles there is a hell in their consciences. The proud person is, Deo odibilis, diabolo similis, and, sibi damnabilis. Odious unto God, like the devil, and damnable to himself: witnesseth the saying of the Apostle, God rejecteth the proud, and giveth grace to the humble. Eucry 
1. Pet. 3. 5.  proud man is an idolater, because he loves his pride, and makes that his God: no marvel then if he be rejected: For, Nemo potest Dominis rocte servire duobus: No man can serve two masters, God, and Pride. Yet the proud man will; and if either be unserved, God shall: he will be sure to cover his back with external bravery, whether God line his soul with grace or no. You shall see many of these gallants put a whole inheritance into a trunk, and metamorphize a whole manor into a suit of apparel. And no marvel, when the best farm in it, will do no more than pay for a pair of shoestrings: beside, a band in the fashion, starched with the devils liquor, and in the punk colour, to beautify it. And now they flourish it out in bravery, what with their curled hairs, painted faces, and foolish, if notfooles coats. Thus shine they like stars; thinking themselves to be Gods among Saints; when God knows, and I fear, they be but devils among men.  
I conclude with the author to the Hebrews, It is good to have the heart established with grace: and as Seneca saith, It is better to have a soul furnished with grace, than a body decked with glorious apparel: that so we might be like unto Nathaniel, of whom it is said, Behold a true Israelite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom there is no guile, joh. 1. 47.  
But I have not yet done with the subject, New fallow your fallow, it was ploughed before, but for the sowing of evil seed. The husbandman in the country can better understand this then the citizen. The manner of the husbandman is, to fit his tillage according to his seed: The ground wherein he sows Barley, Oates, Pease, and tars, needeth but one years ploughing; whereas the ground where Wheat and Rye is to be sown, hath two years ploughing. During the time that it lies ploughed, and not sown, it is called fallow ground. Such is this fallow ground of their hearts, which was made ready for the sowing of iniquity. As the same Prophet witnesseth, Cikerbu cattannur libbam, For they have made 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ready their hearts. And as another Prophet witnesseth, They lie in wait for blood. Likewise David saith, That they lie secretly, as a Lion in his den. 
Hos. 7. 6. Mic. 7. 1. Psal. 10. 9 Doct.   
Thus the wicked, not of infirmity, but of meditation and deliberation, run into sin. Praws usus vix aboletur: A wicked use is hardly abolished. Assidua consuetudo vitium in naturam convertit, saith Augustine, A continual custom converteth vice into nature. For it is a pastime to the wicked to do evil, whereas the godly hath no delight in sin. Seneca by the light of nature could say, that, Bonus animus nunquam erranti obsequium accommodat: A good mind never reacheth the helping hand unto error. Insomuch that the heathen said, that, Bona cupido animi, bonus Deus est: A good desire in the mind, is a good God. Whereas the minds of the wicked are bend to commit sin with greediness, as Solomon saith, Come (say they) let us lie in wait for blood. Of purpose, you see, not by infirmity, notwithstanding 
Prou. 1. 11.  the Lord, by the Prophet, pronounceth a woe against them, that imagine wickedness upon their beds. 
Mic. 2. 1.   
There are two things that make the wicked thus bend in their minds to sin. The first is the corruption of nature, 
Reas. 1.  which is corrupt of itself, and judges those things to be good, which are evil, and those things evil, which are good. As the Apostle witnesseth, The naturallman, knows not the things of God: Yea, so far off, that they 
1. Cor. 2. 14.  are foolishness unto him: Si in ratione habitaret malum, etc. as Tollet observes: If evil should dwell in the reason, than could it not will that which is good. I remember Virgil's verse, 
Igneus est ollis vigour, & caelestis origo,  
Scminibus quantum, non noxia corpora tardant,  
Terrenique hebetent artus moribundaque membra.  
Those seeds have fiery vigour, and heavenly spring:  
So far as bodies Lnder not with fullness,  
Or earthly dying members clog with dullness.   
We need not to borrow proofs from the heathen Poets, we find them in ourselves, and the infallible truth of God hath spoken it; that in us there dwells no goodness, Rom. 7. And further, the same Apostle saith, We are all sold under sin. 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 evil? The barren heart is the ground of my discourse. And according to the common distinction of evil, here is a double evil in this barren, and bad soil, unum quodmalus facit, One evil which the wicked man doth; and then: alterum quod malum patitur: another evil which he suffers. The evil that he doth, is here the meditation to sin; or, as my text saith, a heart prepared to sin: The evil that he suffers is the corruption of nature: which savours nothing but vice. The Philosopher said, that the earth was a natural mother unto weeds, but a stepmother unto herbs. It is true, in this earth, man, by a proclivity of his own natural inclination, is apt to produce all manner of evil, but can bring forth 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 sink downwards, yea, with a dull and ponderous declination: All his actions have a low object; not out of humility, but of base dejection.  
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 dark: A strange report; yet it is here true by experience: The wicked cannot see any thing in the light of grace: they have their light only in the darkness of nature; for they here see and understand through the dark clouds of nature: No marvel then, if their hearts be set upon sin, when they can see nothing but evil.  
Neither is God in this any way causa Peccati, either 
God not the cause of sin.  because his whole nature is corrupted, or in with holding grace from him. For the first, the wise man cleareth God, saying. This have I learned, that God made man righteous: but he hath found out many inventions. For how could a 
Eccles. 7. 31.  good cause, produce an evil effect? A Deo perfecto nihil malum, nihil turpe est, saith the Heathen; From God that is perfect, cometh neither evil nor foul thing. Deus malorum causa non est, cum bonus sit. God is not the author of evil, when he himself is most good. But as the Lord speaketh by the Prophet. Perditio tua ex te. Destruction 
Hosa 13. 9  is of thyself O Israel.  
As God is not the cause of this corrupted nature, and so not the cause of sin: so God is not unjust, in withholding his grace from the wicked: as some heretics have reasoned, in this manner. Privatio est a Deo to be deprived is from God. Privatio est Peccatum. To be deprived is sin, ergo peccatum est a Deo, sin is from God. But this is easily answered: for it doth not follow, because we can do nothing without grace: that therefore God is bound to give it. Indeed we are bound to serve him, but he is not bound to bestow his grace upon us; it may be illustrated thus. The King can raise a beggar to great honour: is he therefore bound to do it? no man will conclude it. So it is with God, if he bestow his grace upon this man, it is his mercy towards him: if he do it not to another, it is none injustice to him. For his grace is free. I will have mercy on him, to whom 
Rom. 9 15.  I will show mercy: and will have compassion on him, on whom I will have 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 evil.  
A second cause or reason proceedeth from Satan: for he sitteth in the heart of the wicked, as a Prince upon his throne commanding the same, how and when he will: This way, and that way: as the winds do the Sedars in Libanus. As the Apostle Paul saith, They are taken prisoners by him to do his will. He is a workman 
2. Tim. 2. 26.  that is never without employment for them. The devil by the testimony of our Lord, is the Prince of this world. Note then his Monarchy is great, and his kingdom bigger, than the kingdom of Christ. For broad is the way that leadeth to destruction, and many run that way: But 
Matth. 7. 13.  narrow is the way that leadeth unto life, and few walk that way.  
If his kingdom be so great, no marvel if his employments be so many: every subject therein is a great Statesman, for he is of the privy counsel: and there is never a day, but there is a consultation between the Devil, and the heart of a wicked man: The Devil cannot be without the least of these, but with great danger to his kingdom.  
There is a twofold cable-roape, where by the Devil draws their hearts unto sin. The first is, the profit of sinning. Come cast in thy Lot with us, we will find riches, 
Profit of sin tempts us. Piou. 1. 13.  and also fill our houses with spoils. Sin never comes empty handed: for if it died, we would reject it. We have all earned judas his lesson, which is, Quid dabis? And thus much doth the Apostle intimate in the Romans, where he saith What profit had ye then in those things? Hereby showing, that the end of sinning, was the 
Rom. 6. 10:  game of profit.  
The second, is pleasure and delight: of this speaketh the Apostle in his second Epistle to the Thessalonianst 
Pleasure of sin tempts us. 2. Thess. 2. 12.  They took pleasure in unrighteousness: And this is that, that aggravates a man's sin, to sin, and then to take pleasure in it: Thus he binds two sins together, 1. 2 fin to do it, 2. a sin to love it. So the Devil began with Adam and Eva, to tempt them to sin, by the pleasure of sin, saying. Ye shall be as Gods, knowing good and evil. In many arts, the more-skilfull, the more illfull; Armis polentior astus: Fraud goes beyond force. Thus Satan hath stolen truths garment, and put it on errors back. And so because the ways to hell are full of green paths and tempting pleasures, many run apace, till they come to their own place with judas. Sin is a coach, the Devil is the carter: then needs must they go, whom the Devil drives; they are drawn to hell in pomp with two coatch-horses: Profit, and Pleasure. What makes the wicked to sell insufficient wares, to deceive by fall weights, but desire of Profit? What makes the luxurious to follow his lusts? the drunkard his pots, and the gallants their apish attires, but Pleasure. If you think I speak too bitter? I would it were not worse than I speak.  
Behold the two worms that eat out a man's life, and make him fall before he is aware into hell. See what an exchange the wicked makes: he sells himself for profit. and his profit for pleasure: So that of all his labour, he hath nothing left, but a wounded conscience, which runs as fast into despair, as himself doth to damnation: not like Peter and john, who strove whether should come first to the sepulchre; but like Saul, and his armorbearer, whether of them should first die upon their swords. Woeful companions a wicked man, and a wounded conscience, strive who shall be at hell first; well, seeing they be in such haste, let them go: but I will not let you go, before I have taught you to make use of this point.  
First, here let the godly take comfort: who, how soever they sin, yet they fin not with an intent. For whosoever is borne of God, Peccatuns' non facit: worketh 
john 3. 9  not sin: That is, as Piscator observes, Non dat operam peccato: gives not himself to sin.  
But here more secondly, that the wicked have made a covenant with hell, and an agreement with Satan: that they may sin at their pleasure, and drink down hearty draughts of iniquity: But woe, woe, unto them: God will one day hold the cup of vengeance unto their lips, and bid them drink their fill, that are now so thirsty after sin.  
Let me take you by the hand, and lead you as God did the Prophet Ezechiel, and show you this fallow 
Fallow ground  ground: as the Lord did him their wickedness; O that it lay in my power to prevail with your affections, as well as it doth with your judgements: It should not be long, before you would fall to the plough, to turn up this fallow ground.  
First, look upon the drunkards, that intent to rise early to follow drunkenness, and are strong to drink wine. These gallant Epicures, and christened Athests, sit knocking on their benches, calling for more, and more: and yet more drink; crowning this day with riots, and blessing the morrow with promised surfeits.  
Drunkenness is one of the good fellows of our time, and most welcome to our doors, and well may he: for he upholds the taphouse, the tap house, the brewer: and the brewer, the maulster: and the maulster, the farmer And all these are beholding to the drunkard. Drunkenness was once the shame of beggars: but now it is become, the pride of gallants. Surely they are possessed with some master Devil: for there is no small resemblance between those possessed in the days of our Lord, and these drunkards. Read and you shall find, some falling into the fire, some into the water: and others foaming at the mouth; and doenot our Wine-bibbers the like? as the Proverb is. They were all drunk save I, and I fell into the fire.  
Yet I have heard of many more that have fallen into the water, and there have perished in their drunkenness: And daily we see them foaming, and gorgeing out their own shame in every street. Well might there force Barnard say, that Ebrietas est manifestissimus daemon. Drunkenness is a manifest Devil.  
The devil brought drunkenness into the world, & these uphold it: for he was the first drunkard: The difference is this; he was drunk with pride and envy, and these with wine, and strong drink. There be many kinds of drunkenness in the Scriptures, A drunkenness of vengeance: A drunkenness of blood: A drunkenness of sin: A drunkenness of pride: Yet all these are nothing to 
Deut. 32. Revel. 17.  this drunkenness, namely, The drunkenness of the throat. I have read of a street called Vicus sobrius Sober street: find such a one in any of the populous towns of England, and it shall be put into the Chronicles. This drunkenness is that, that gives denomination to all the rest; and these drunkards, and wine-worshippers, are at it on their knees, drinking up healths, from the ground of their hearts, to the bottom of their cups.  
We marvel to see bread so dear, yet it is no marvel, when it is metamorphosed into drink; The Germans were accounted great drinkers, and small eaters; Englishmen were accounted great eaters, and small drinkers: but now the saying is changed: English men are great drinkers, if not as great eaters: This is a very bad fallow, and must be ploughed up.  
Come now to see another kind of fallow ground, 
No truth in men.  namely, of untruth and falsehood: Truth is banished from the earth, Inque locum subire suum vis frausque dolusque: And in the place thereof is come falsehood, cozenage, violence, and deceit. If we should with Diogenes seek for it at noon days with a lantern, we should hardly find it: For they have taught their tongues to lie. 
jere. 9 3.   
Where is it likely to be found? It should be in every 
Hardly merchants and tradesmen.  place, but I fear, hardly any where: It is a guest that is profitable for all, but entertained of few. It comes to the tradesman, and merchant, and seeks there for entertainment, but, Non est hic: It must be kept out from them, for the more ready sale of their wares: A dark light, and insufficient wares, false weights, and no true measures, best befit our calling; Sophistry is more profitable for our gain, than truth. It is true indeed: for seldom or never breaks truth out of their lips.  
Well, seeing truth is so hard to be found among merchants and tradesmen, see we if it may be found among Lawyers, whether it hath any entertainment among 
Truth is not among Lawyers.  them, or no: for I hope they will not shuffle plainness into difficulties, nor find out tricks to trip up the heels of the Law, where by a man's cause is overthrown, and himself goes home robbed of his money, deceived in his cause, & cousined of his inheritance: and feel causes in their fists, before they will understand them in their judgements. I hope our laws shall not be corrupted, by means of ambitious Lawyers ', though they swarm as thick now, as the Friars in Rome: but not so covetous, as they be superstitious. And though these wilful beggars are maintained of devotion and charity, I hope most of our Lawyers have not their maintenance by heaping up coals, upon the fire of strife and envy; for than should our good laws be abused, as if Law had been made, rather for the enriching of Lawyers, then for the execution of justice: No surely, to sell justice is intolerable, but to sell injustice, is either bribelie, or plain knavery. God grant that none of them be possessed with some master-devill, and so sleep in sins than it is more dangerous, then profitable for me to plow them up: I will therefore pray to God, to convert and amend them.  
Now let us step among Statesmen, and Clergymen 
Is truth among Statesmen.  for truth; for there if any where, we are like to find it. They will not give this answer with the Lawyer, Non est hic; neither do they think a dram of policy, worth an ounce of verity: Obsequium amicos, veritas odium parit. Flattery and dissimulation is the way to preferment: truth breedeth but hatred. Shall truth for all this fail here? Shall it not dare to show itself, but be kept under harches? as too many use it, (the more is the pity), that make merchandile of it, and sell it for a little preferment, or a meals meat. And if it be so, than this is fallow ground, and must be ploughed up. 
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 sin of Engrossery, that hoard up commodities of all sorts, and so make a dearth, without a scarcity. These are worse than the devil; for he had some charity in him, labouring to make a plenty, where there was a scarcity; when he would have had Christ, to turn stones into bread: But these cormorants cause a scarcity in the midst of plenty, in turning bread into stones.  
They have crafty pates, reaching wits, and large purses: They compass sea and land, as Christ saith, to get all commodities into their hands: And when they have gotten them, they sell them as they think good, not according to the quantity of the commodity, but according to the quality of their minds.  
Who makes things dear now? not God but devils incarnate, infernal brokers: I mean, engrossing misers, that swarm about this, and other the like cities. Is not this oppression? yea, an horrible and cutting oppression, eating up the young and the dam, and all at a bit.  
Every such engrosser, is a murderer, not with a sword 
Engrosser a murderer.  of steel, but with a sword of dearth; it is not his hands, but his cruelty that killeth; not his force, but his craft that wounds unto death. Will you see how he doth it? he seeks out for corn, gets it into his garner, pitches so high a price, that it stretcheth out the heart's blood of the poor to reach it: who can but attain to the refuge 
Amo. 8. 6.  for his sustenance?  
Is not this murder? yes, a cruel kind of murder to starve them to death. I have read of a people that use to feed their parents when they are in age, with fat meat to choke them: but I never heard of any that did detain foodel, whereby they might starve the poor. It is true, that Home malus fera pessima. An evil man is the worst wild beast. And also as the proverb is, home homini Lupus, man is a wolf unto a man. It is true in these: many have perished through their cruelty: whose blood they shall answer for.  
The engrosser is a thief likewise: for he steals away the corn that should make the poores-bread; not with 
Engrosser a thief.  the power of his arm, but by the strength of his purse. He fights with a long weapon, that reacheth to the four corners of the land, and robs them in their own houses before they are aware. If need require, they can strike over sea, and rob there, rather than their garners shall be empty. These are dangerous thieves; They steal more in one commodity, than the highway these in all the year; yet these sit and stare the law in the face, and no man doth anything unto them: where the highway thief that steals for necessity is trust up: yet these are greater thieves by divine law, and aught of the twain rather to be executed. But what care these for this? they are too rich to be hanged; yet they are thieves for all their greatness; it is not their gold that can buy out their felonious dealing at the day of judgement.  
Like wise every engrosser is an infidel, not trusting God of his word, which saith, I will never fail nor forsake 
Engrosser an. infidel.  thee. And Christ saith, First seek the kingdom of God, and then all these things shall be given unto thee. Tush, saith the engrosser, shall I depend upon God's word? no, one bird in the hand, is worth two in the bush. A dram of Mammon's wealth, is worth a whole once of God's service. O wretches, condemned of the very Heathens themselves, 
Estque dei sedes ubiterra, ubipontus et aer,  
et calum, et virtus, superos quid quaerimus ultra?  
jove sits where earth, where air, where sea, and shore,  
Where heaven, and virtue is, why seek we more?  I may join with these the enclosers, that steal away 
The enclosers,  the poor men's commons from them, to make broader their own territories, that they may dwell alone. Alone indeed, for neither God nor good man, shall keep them company by their good wills. These join house, to house: and lay field, to field; whereby. there is almost no piace for the poor man to dwell in: and very little or no pasture, for their cattle to feed on. And sure if it were possible, they would leave them no air to breath in. These purchase large Lordships, and goodly monuments, if they would continue: how should that be? when the first stone of their building, is hewn out of the quarry of oppression.  
Of this company are the covetous Patrons; which are 
Wicked pavons.  so infected with the golden dropsy, as that their Church doorts will not open, without a silver key. He that will have a Church living, must speak words of gold, and also subscribe with a pen of silver, or else he must go back again without. Is not this ground of oppression? Yes, a hard ground, and a hard heart: Durities est hominis peccatum, obduratio indicium 〈◊〉: Harduisse of heart is man's sin, hardening of the heart is God's judgement. And were not their hearts hardened, they would not deal, with the poor Ministers as they do: much like the princes of Hanun, which cut off the garments of David's servants, by the buttocks, & shaved off half their 
1. 〈◊〉 1. 12  beards. So do these oppressing Patrons deal with the Ministers; cutting off half their livings, before they can get into them, that they have not sufficient to maintain themselves, with any thin diet, and simple clothes. No matuell is they live in such penury, when they must pay 300. l. for an Income: If I did not know this by experience, I would not have spoken it. I think these are of the mind of Dionysius, who coming into a Temple, where images were covered with costly 〈◊〉, of gold and silver, These (said he), are too heavy for summer, and too cool for winter: and so taking them away, clothed them with Lincy-woolcy: These (saith he), are colder for Summer, & warmer for Winter. So deal these with us, thinking a coat of Lincy-woolcy good enough, if not too good, for us. Much like the custom. which is, as O doricus affirms, of a people that in their sacrifice, they feed their gods with the smoke, and eat the meat themselves: So these feed us with the smoky refuse of their livings, but eat the chief thereof at their own tables; that is, they have the corno and hay, and give us the pig and goose.  
With these I set the usurers, that are much like the 
Usurers a fallow ground.  timber-worme, which to touch is very soft, but hath teeth so hard, that it eats the timber. Cato being asked what it was to lend upon usury, answered, Qaid hominem occidere, What is it to kill a man. The highway these wonnds not so deep with his sword, as the usurer doth with a piece of paper: for he strikes home, and hits all sorts of people. The Landlord racks his rents: The Farmer inhances his corn: The Tradesman raiseth his wares, and all to pay the Vulurer. We do not all take use, but I am sure there is none of us all but pays use. Chrysostome compareth Usury to the sting of an Asp, whose venomous infection casteth the party into a sweet sleep for a time, dispersing so into every member of his body, that presently he dieth: Even so the Usurer seems sweet for a time, but in the end, the venomous infection thereof will so run thorough a man's substance, that all that he hath is quickly converted into debt. Much like a Tartarian soldier, that borrowing five hundredth pieces of Coin, and keeping the same five years, was constrained to pay seven thousand back again. This is horrible oppression, and fallow ground that must be ploughed up.  
Covetousness is another fallow ground, and must 
Covetousness a fallow ground.  be new ploughed. The covetous wretch hath his heart set on gold and silver, and can speak none other language, but of Mammon. A thing much accounted of: for, Pecunie obediunt omnia: All things obey to money: Paul saith, that covetousness is Idolatry. It is the 
Ephes. 5.  property of Idolatry to steal away the heart of man, yet not so forcible as gold. Dum vult esse praedo, sitpraeda: Whiles that bes came to a prey, he becomes a prey: As Hosea saith in another kind, Wine and new 
Hosea 4.  wine: have stolen away their hearts: So the more he drinks, the drier he is. Dum sorbit vinum, absorbitur a vino: He drinks up his wine, and his wine drinks up him. Qui tenet marsupium, tenotur a marsupio: Hoe holds his purse fast, and his purse holds him fast. O thou hunger of gold, and silver, what is it not, that thou dost compel the hearts of men to buy and sell? saith Tully. The chariot of Avarice is carried upon four wheels of vice; which are, Faint courage, Ungentleness, Contempt of God, and Forgetsulnesse of death: And two horses draw it, ravin, and Niggardship: To them both is but one Carter, Desire to have. The Carter driveth with a whip of two chords; Appetite to get, and Care to keep. The devil us a skilful Sophister, avetting the words of the holy Ghost, turns bread into drink: In the drunkard, no more our daily bread, but our daily drink: He turns godliness into Avarice in the covetous, crossing the saying of our Lord, First seek the kingdom of heaven: but he will have us first to seek the world, and then, if there be any time to spare, to seek for heaven: This kind of Sophistry hath deceived the world. Plures allicit avaritia, quam peritia: Covetousness inciteth more men than knowledge doth. So sings the world: 
Quaerenda peounia primum est, virtus post nummos.  
Haec janus summus ab imo perdocet:  
Haec recinunt iwenes dictata senesque.  
First coin, than virtue, tLs doth  janus 
sing:  
And these through mouths of youth and age do ring.   
This seems sweet to a covetous man, that his heart is so set on covetousness, that with Esau he will sell his birthright, for a mess of pottage: And when he values virtue at the highest, it is but at thirty pence, with judas. A covetous man is a rebel against GOD, breaking his Commandment, Thou shalt not covet: A traitor to his own soul, and a 
Exo. 20.  murderer of men. This fallow ground must be ploughed up.  
The next fallow ground, that I would have you to peruse over, is the fashion-mongers of our time; I 
Pride a fallow ground.  mean the sons of pride: to day an Englishman, to morrow a Frenchman, the third day a Spaniard, than a Turk, and last of all a Devil.  
There is another kind of fallow ground: A generation 
Swearing a fallow ground.  so ill tempered of the four Elements, that it taketh and possesseth several parts in them: their hearts all earth: their stomachs all water: their brain all air, and their tongues all fire, being set on fire, with the fire of Hell: these are known by their language: 
〈◊〉. 3. 6  There is Provincia Caelestis: The Kingdoms of heaven: The speech whereof is Prayer, Praising of God, and speaking of heavenly things: but in this language they have no skill. There is Provincia terrestis: the language whereof is worldly pleasure, riches, honour, and the like; and in this they are good Scholars. Lastly, there is Provincia Infernalis: the language whereof is cursing and blasphemy: and in this they are perfect. men's mouths are died red with oaths; it is no more news, to hear an oath, then to see the light, yet God 
Erod. 20.  will not hold him guiltless that taketh his Name in vain: A sin condemned by God: The law of nature doth detestit, and the law of nations did ever abhor it. But in England he is no man that cannot swear, and that by wholesale: Children now can swear, before their parents can pray.  
Whoredom is grown to be a Trade among us, 
Whoredom a fallow ground.  as if there were no Law to condemneit, nor justice, to punish it: A sin most damnable, forbidden in the Law, and threatued by the Lord: Whoremongers 
Heb. 13, 4.  and adulterers he will judge: A sin punished by death in the Law: but now upon the back, if not too often, by the purse: And so long as they have an impudent face, and a large purse, well lined, they will undergo it well enough.  
Now seeing that this kind of punishment will do no good, but that still they will go neighing after 
jere. 5. 18.  their neighbour's wives, and assemble themselves in harlots houses. Consider yet God's judgements on this kind of offence; For I will be a swift witness against the adulterer, saith the Lord. See it so performed: David for his adultery with Bathsheba, (when she 
Matth. 3.  was the wife of Vriah,) had his house punished with the sword: The child begotten in adultery died; and his own wives ravished by his own son; Amnon: murdered, and Absalon hanged by the hair. Look we into the Histories, and there is the like: Rodoaldus, (sometime King of Lombardie) was suddenly strucken dead in the act of adultery. It is recorded also of Alrichbertus, King of France, that he died suddenly, with a whore in his arms. With many other like examples, both in divine and human Histories.  
To that end you may know what adultery is, mark these branches following.  
First, it is committed in thought, when the mind runs 
Adultery in thought.  after uncleanness. This, by our Lord, is called adultery, whose word we may take for currant: and from this kind of adultery there are few free: Many are restrained from the outward act, partly by outward shame, and partly for sear of pumshment. This is a secret kind 
Matth. 5.  of adultery, which no man (ees, but God: For the heart of man is deep, and who kuowes it, any ithovah choker lib: yet I the Lord searcheth the bear't; finding out this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  socret adultery, which there seldom stays, but as Lis minimis verbis, interdum maxima crescit: Of small words sometime ariseth great contention. Even so of inward motion, ariseth carnal copulation; Ex parvo initio, res magna oritur: From a small biginning ariseth a great matter.  
Secondly, it is committed in the behaviour, countenance, 
Adultery in looks.  looks, and attire, which is so reckoned, by the Lord himself. Thou hast a whorish behaviour, Ne dicatis vos habere animos pudices, sihabeatis oculot impudicos, saith Augustine: Say not that you have modest and chaste affections, if you have unchaste, and wanton eyes. Habitus mentis, in corporis statu cernitur: The condition of the mind, is seen in the state of the bodies, as Ambrose observes. There is a lively example of this, of Tamer, that attired herself in some wanton attire, 
Gen. 38.  whereby she drew juda to sin, whereby it appears, that wanton habit is a loadstone to draw men to lust. Geradas of Lacedemonia being demanded of his host, what pain adulterers suffered at Sparta: made this answer. O hospes, nemo apud nos fit adulter, neque fieripotest. O host, there is none adulterer among us: neither can there be any; for we never come at any Comedies, or any other Plays: nor in company with any wanton attired persons. Hereby showing, that this wanton gefture is a kind of adultery. Sophocles beholding the beauty and behaviour 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 only the bands of him that is a Praetor, aught to refrain from lucre of money: but also the eyes to be continent from wanton looks.  
Yet this kind of adultery, is common with us of this land; Such painting the face, laying out the breasts, frizzling abroad the hair, and casting aside the eye: All which wanton tricks, are no less than the sin of adultery. De adulterio vultiu, meditantur adulterium castitatis. By the adulterating of the countenance, they meditate the adulterating of chastity, saith Ambrose.  
Thirdly, adultery is committed by wanton words, luxurious songs, unchaste speeches, and filthy ribaldry: 
Adultery in words.  whereby the hearers are infected, and their own lust inflamed. All which are condemned by the Apostle, and from which he much dehorteth. Let no corrupt communication proceeds out of your mouths. And in the 3. Ephesians, 
Ephes. 4. 29.  ver. 4. he saith the like. Neither filthiness, nor foolish talking, nor lesting: which are things not comely.  
The last branch of this adultery, is carnal copulation, the highest step of this sin.  
There is yet another field sown with the seed of vipers: Brokers that live by extortion, lending money upon 
Brokers a bad fallow ground.  pawns; whose customs are monstrous, and such, as to find among men improbable, and I think, among Christians impossible. Only I suppose, among devils incarnate, the like is to be found. I have heard them called the devils nearest kinsmen, and so, as verily I believe it. The vermin of the earth, the corruption of nature, and bred like monsters. It is not long time since this viperous generation sprung up: I hope authority will take an order to cut them down before it be long. If I should report unto you their common usury, you would hardly believe me; And yet, if I should not tell you I should offend. What I speak is not by relation, but by mine own experience.  
Their accustomed manner in their trading is, after a good pawn delivered, to take for interest, eight pence a month for a pound: their bill of sale which is four pierce to them, must be renewed every month: so that the use of twenty shillings, comes to thirteen shillings by the year: So after this reckoning, an hundred pound, comes to threescore and fine pound in the year. This is monstrous extortion: besides this, the Register hath a fee which the borrower pays: and commonly they lend but half the worth, and gain the rest to themselves in the forfeit of the pawn. Are not these then the vipers of the world, goawing off the flesh from the poor man's bones, rob their estates, grind their saces, and suck their bloods? No matuell if there be so many poor in this land, when Salirbury-plaine is come so near.  
I will not accuse them, though I shroudly misdoubt them, that they are little better than thieves. For what difference is between them that break the house, and those that receive the goods? the one sort robs privately, and the other robs publicly; 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 think there is no more difference between a thief, and a Broker, than (as Seneca saith) is between a liar, and a flatterer; both speak an untruth. To use the Logicians rule: Whatsoever is the cause of a cause, is also the cause of the thing caused.  
The Broker makes sale of clothes, and the these seeing such good sale of clothes, makes the more haste to steal, as the proverb is: If there were none to receive, there would be none to steal. What makes the these to steal so sast? Because he can presently put them off to the Broker, and the Broker can as quickly metamorphize them into some other fashion. And now tell me whether the broker be not a these? Yes sure, though not equally palpable, yet equally culpable thieves. Hence came that saying: A crafty knave needs no Broker: as if a Broker were worse than a knave. Then judge you what he is.  
Some of them are gone to Tyburn; a fruit of their calling: And I wish the rest to give over, or amend, lest they follow after.  
There is yet another tough piece of fallow ground, and much ado there will beeto plow it up, because it 
Walking in the Exchange a fallow ground.  brings such profit as it doth, being as it is. This field is sown with no less than beaten Satin, whether merchants or no, I cannot tell, but I am sure they are Exchange-walkers, that walk there for a booty, to exchange their souls for a little of Mammon's inheritance; that a man may almost with as much case, go thorough Westminster-hall gate in the Term time, as thorough the Exchange, between the hours of eleven and twelve, on the Sabbaoth day. Is this a time to receive vineyards, fields, money, and garments. Is this a time to talk of 
2. King 5. 26.  your 〈◊〉, to hearken after news, exchange commodities, and confer of worldly matters? Surely if it be death to steal from man, it is damnable to rob God: for the thest is so much the greater, by how 〈◊〉 God is greater than man, and spiritual riches, better than temporal.  
Let David be brought forth for the condemnation of these, which concludeth, that it is a greater sin to rob a poor man then a rich. Where David concludeth, that he that had stolen the poor man's sheppe 
〈◊〉 Sam. 12.  should die, you may apply it thus. Man is rich, God is poor: for man hath six days allowed him, God but one; what a shame is it then to steal that one day from God? and to appropriate the same to our own pleasure. O great ingratitude that cannot be content to allow that unto God, which cost thee nothing; what wouldst thou do, if it should cost the somewhat? having six days, canst thou not find in thy heart to let God have that one day, that he hath reserved to himself. What wouldst thou do? if God had taken six to himself, and given thee but one: yet even than it had been a sin, to have taken any part of those days from him: hen much more now.  
Sin is tolerable in none, and less tolerable in some. The poor hath no law to profane the Sabbath, much less the rich: These are rich, if not too rich; and what need have velvet coats to steal the Sabbath, or any part thereof from God? These are silken thieves, and rather than they will abate any thing, the Sabbath shall go to wrack, God shall be dishonoured, and his word despised.  
If I should tell you that there were man slaughter every Sabbath day in the Exchange, you would abhor it: but I say unto you there is worse, for the Sabbath day is broken, a greater sin than murder.  
But these will appologise for themselves, that it is after they have been 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 cozen by craft, though he rob not by force: or to lust, though the adultery be not committed. So then I conclude, though we profane not the whole day: yet if any part thereof be profaned, it is a breach of the precept. And that it may appear so: turn your considerations to that of Esay. Wherein the Lord teacheth us 
Esau 58. 13.  two things, 1. negatively, a. affirmatively. Negatively, he doth dehort us from two things: the one is external, that we should do no actions belonging to this temporal life, either of profit, or of pleasure, saying: Turn away thy foot and speak no vain word. Thus as he doth prohibit the external profanation of it, so he doth the internal profanation also: Namely, that we should not think our own thoughts. And affirmatively, he commandeth the sanctifying of the Sabbath: saying, if thou turn away thy foot one the Sabbath, from doing thine own 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 own ways, nor seeking thine own will, nor speaking a vain word. That you may see the greatness of this sin: note how the holy Ghost makes this the mark and period of a wicked man. Then the 
〈◊〉. 26. 35.  land shall enjoy her Saboaths. Hereby showing that the wicked are ripe in their wickedness, when they begin to profane the Sabbath. With this compare the saying of Amos. Though they were wicked and cruel, and greedy after gain in the selling of their wares: yet would 
〈◊〉. 8. 3.  they stay till the Sabbath was passed. Hereby showing that the breach of the Sabbath, is a greater sin, than the destruction of the poor. You will say that these are strangers that have their inambulation in the Exchange. Well it is so, and what of that? shall they have a toleration thereby to profane the Sabbath? Remember that God made one law for the jew and the stranger: and by my consent, if they will not be obedient to our 
Leuit. 24. 22.  law, they should have no benefit by it: but I must leave them to authority.  
I have almost done with the subject, there is but one 
To speak against authority a fallow ground.  field more. But how is my heart oppressed with sudden passion, to transport you into this field? sown with a show of purity, a hot profession of religion, and I hope also with uprightness of heart: yet there are dangerous tears of murmuration, that are ready to choke this good corn: and of necessity must be ploughed up. I speak not this to dull the edge of your profession: but rather to sharpen your love, and to ripen your judgement in true godliness. For non auditores sed factores legis, not the hearers of the law shall be justified, but the doers: nec eadem profitentes, sed eidem obedientes: not professors, but performers shall be glorified. Think not that I am so far void of charity to condemn these as hypocritical mocke-gods, that altogether run out of the way: but step aside with one foot; whereas they should turn neither to the right hand, nor to the left. Give me leave to say, as the holy Ghost saith to the Church of Ephesus. I know thy works, thy labour, and thy patience, and thy faith. I know these have the fruit of the spirit: 
Revel. 2. 2.  they are diligent to hear the word, conscionable to keep the Sabbaoth: using holy exercises in their samilies, and having a great measure of prayer: the Lord increase it an hundred fold more than it is. Yet I have somewhat against them; They are too unnatural children, speaking evil of their mother, and those that are in authority: darting forth male volent speeches, slanders, and imputations against the governors, and government, both of our Church, and commonwealth: and disgorging themselves, to the great scandal of Religion, and grief to our Clergy.  
Shall the poison of asps be found under your tongues? you that should defend us by your speech, to offend us in your words: One blow of you Israelites, wounds us deeper than an hundred stripes of the Edomites. If it had been our enemines that had done us this dishonour, we could well have endured the same. But it is you, O professors I that have lifted up your hills against us. O let me say as God said by Hosea: Though Israel 
Hos. 4. 15.  play the Harlot, yet let not juda sin. Though Papists seek to blow us up, the Brownistes to forsake us, the Devil to tempt us, the flesh to rebel, the world to allure, and the wicked to persecute us: yet let not zealous professors revile us; let not jehosephat join with Ahab, and take part with the enemies of the Lord, lest a curse follow. 
2. Chro. 〈◊〉.   
It seems strange unto me, to see how our endeavours are rewarded with ungratefulness. Be we learned, eloquent, powerful, zealous, painful, and godly in life, yet all our labours are requited with a depart from us, we know you not: Why? Because we are conformalists; so that one herb of this kind, shall spoil the whole pot of pottage. Our conformity to established orders, shall dull the edge of our endeavours. I know that you will cut and slash me in your censures, as meat to the cauldron: yet, Dicatur veritas rumpatur invidia: Let truth be spoken, and envy burst her gall.  
We had need to do by, and with you, as the little children did with Minerva, the goddess (so esteemed by them) that ruled the memory, the storehouse of discipline, and of wisdom: which children, at this Minerva's feast, used to carry new years gifts to their masters: making play days of the same, to the service of the Goddess; whereof came this verse of Ovid, 
Pallida nunc pueri tenerique or note puella,  
qui bene placarit, Pallida doctus erit.  
Now Pallas Temple, youth and damsels fill:  
He that can please her, shall have mit at will.  Desire we your good commendations e yea; we would: but then we must show ourselves refractory to established orders: wrangle about forms and shadows, and shoot squibbes in the ayreat those that are in authority: then we shall please you, and our doctrine shall be embraced: Otherwise we cannot purchase your favour; for your Motto is, We love such preaching. But let us see if there be any just cause of your calumniations? which if there be, it will appear, either in doctrine, discipline, or manners.  
First, that it may appear that there is none in doctrine, observe these three points following: First, that 
Our doctrine pure.  it must be from God: that is, The doctrine upon which we build our salvation, must be such as God hath prescribed unto his Church: For, Cursed are they that add thereunto, as is manifest by our Lord: In vain they 
Matth. 15. 9  worship mè, teaching for doctrine the precepts of men's yea, if an Angel should preach any other doctrine then that 
Gal. 1. 9  which God hath delivered, let him be accursed. No doctrine goes currant in the balance of the Sanctuary, but such as comes fró the bosom of the Father. Then judge, if the Church of England doth err, or no, fró this point, namely, retaining that doctrine, and only that doctrine which God hath prescribed. We do not like the Papists, teach you to build your faith upon unwritten verities.  
Secondly, as it must be from God, so it must be complete: that is, the whole will of God must be used in the Church: For the whole Scripture is given by inspiration of God, and is profitable to teach, to convince, and to instruct 
1. Tim. 3. 16.  in righteousness. That the man of God may be perfect to every good work. For, not one syllable of God's word must be kept back. And in this, the Church of England cleareth herself, as in the former, not keeping back any part of God's word from the Church, but freely teaching, and giving liberty unto prosessors; wholly to enjoy it. Indeed if we should with the Church of Rome, lock up the word in an unknown tongue, or steal part out from it, as they do the second Commandment, we were then justly to be accused.  
Thirdly and lastly, it must be rightly ordered, which the Church of England observes: For wherein doth our Church offend in this? For we teach God's love, the primary cause of our salvation, Christ his obedience and suffering to be the material cause, and faith the instrumental cause. Again, we teach first Election, then Calling, than justification, than 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 have no just cause to complain in regard of doctrine: let us see if there be any in the discipline, and government thereof. To that end, that we may perceive this point the clearer, we will observe the discipline in three branches; first, divine, secondly, necessary, thirdly, indifferent.  
First, divine government of discipline, is such an order 
Divine Discipline.  as is set down by God in his word, as Prayer, the Sacraments, the excommunicating of wicked persons, gathering of alms for the poor, and Ministers, and Elders for the government of the Congregation etc. All which are practised in the Church of England: yet they object, that the Sacraments are not observed as Christ instituted them: For there is added the surplice, kneeling, the cross, and the like. But to these I answer thus: First, the time when Christ commanded, or ordained 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 ye observe these orders, ye show the Lords death, but, as oft as ye eat of this bread, and drink of this cup; setting down the subject, and leaving the ordering of it unto the Church, touching outward ceremonies. Thirdly, it may be answered thus: The Church hath not appointed these ceremonies, as any parts of the Sacraments: For than they could not be Sacraments, but when they should be so delivered and so received. But now to show that these outward ceremonies are no parts of the Sacraments: They are administered, sometimes with them, and sometimes without them, at the discretion of the Ministers. And besides this observe, that when any are of this opinion, that these are not lawful Sacraments without the ceremonies, that then these are denied the ceremonies, though they have the Sacrament, to the end they may know these ceremonies to be no part of divine discipline; for if they were, they could not, nor might be omitted.  
In the next place, behold that discipline which we call necessary; that is, the use of such things as God hath 
Necessary discipline.  not commanded, and yet they are needful, and warrantable by consequence from the word of God: As for example; we have no commandment for the manner or for me of consecrating the Sacraments; yet it is necessary, that they should be consecrated. Moreover, what commandment have we for a form of prayer? yet it is necessary, otherwise there would be a confusion in the Church. Again, what commandment have we for the burial of the dead? yet it is necessary, that there should be some form used, that there may be some distinction between the burial of Christians and dogs. 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 down by way of precept: yet they are needful and cannot be omitted.  
Lastly, behold that discipline, which we call indifferent, 
Indifferent, discipline.  that is: the use of such things as may be used, or omitted, it being no virtue to use them, nor any vice to omit them. Such are the Surplice, the Cross in Baptism, kneeling at the Communion; wearing a white cloth to be Churched, and sestivall days; which things may be done, or omitted, as occasions may serve: The Church of England doth not like the Church of Rome, tie the conscience to the observing hereof: yet because the King, and authority hath set these down, I think it fit that they should be observed.  
But all this is nothing to answer them, mine apology is fillipped back with contempt, and they dispute: but not by reason, yet strong, victorious, and full of desperate valour, even as Saul reasoned with David.  

Every traitor ought to be put to death,  
But David is a traitor. Ergo,  
David ought to be put to death.   
Well, David grants the proposition, that every traltor deserves to die: but denies the assumption, saying, I am no traitor, and therefore not to be put to death.  
But now Saul proves it by imagination, takes his sphere, throws it at David: an invincible argument.  
Thus deal our brethren the professors with us, arguing in this same manner.  

All Idolaters ought to be detested:  
But the Church of England is Idolatrons, Ergo  
All the members of the Church of England,  
Ought to be detested.   
Well, we do not much stand upon the mayor, but altogether, and truly deny the minor: and say for ourselves, that we are no idolaters, and therefore ought not to be detested: yet they will prove it: whet their tongues open their mouths, and shoot sharp headed arrows at us. Thus wounding deeper with their bitter words, than the highway these doth with his sword: an unanswerable syllogism. This is for our persons: they have another for our ceremonies, thus.  

All the shows of idolatry, are to be avoided.  
But the ceremonies of the Church of England are idelatrous. Ergo,  
All the ceremonies of the Church of England, are to be avoided.   
We answer to this as to the former, that we stand not upon the mayor, but altogether deny the minor, that the ceremonies of our Church are no shows of idolatry, therefore ought not to be avoided. But they prove it, reject them, fly out of the Church, pick out teachers for their humours, and of their own mind, nisi quod ip si faciunt nihil recte existimant, they think nothing well done, but what they do themselves: And these think nothing rightly taught, but such as these teachers teach.  
But I think I speak words in value, for it is a hard matter to draw these to a consormitle. Therefore let us come to take notice of the manners of the Church of England. And here a question is to be answered, whether a general disobedience, or particular, makes a Church to be no Church? And answer is; not a particular, but a general disobedience proved by Scripture: Unto the Angel of the Church of Thyatyra, a Church you 
Revel. 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.  seen by the Carinthians, where their sin is noted out, first in him that had his father's wife: and secondly, in contention, and in going to law one with another: and yet a Church, as it appeates by the words of Paul in the beginning of his Book. Was Thyatyra a Church; and among the Corinthians a Church? and yet had private falues: and shall the Church of England be denied to be a Church, because there are found winked ones among? I know that there are many wicked ones: yet I am assured, that there are thousands that conform themselves to the Church of England, that are right nathaniel's, In whom there is no guile.  
And with judgement make well the types of the Church from time to time; Adam's family a type, yet a Cain in it: Noyes family a type, yet a Cain in it: Abraham's family a type, yet an Ishmael in it: David's family a type, yet an Ishmael in it; And when Christ was come, in his family a judas. Was the Church before Christ, not without some wicked persons? was Christ his family, not without a Devil? And shall we look now to have the Church free? no, the tars shall grow with the good corn, to the end of the world.  
But these object 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 Mayor of this is false: for the 26. Cannon commands, That none offenders be made partakers of the ordinances of God. The Miner I fear is 〈◊〉 that some wicked persons are admitted to the holy ordinance of God: yet impute it not unto the law, but rather to the corruption of such Midisters and Churchwardens, at so suffer them: Or if such persons be presented, and yet not reform: then impute it to the inferior officers, and not to the Governors, and institutions of the Church: And though it be so in some Congregations, judge it not therefore to be in all: Search, and ye shall find to the contrary. Time will not suffer me to dwell long here: therefore let me in a word persuade you, to join yourselves unto the Church of England, in regard of the danger that will follow. For while we fall to striving about things indifferent, the people fall to doubting, what they shall hold, what they shall believe: and to whom they shall lean, Thus, that which is but matter of circumstance, is called into question, while matter of substance, I fear is let go. So busy we are about the question de modo, that the Devil easily steals the matter of Religion out of our hearts.  
And do not our adversaries adversaries, to see us together by the ears for the leaves, that they in the mean time may steal away the fruit from us. and doth not this debatelye as a stumbling block, to hinder others from embracing the truth: which are restrained by the variety of sects that are among us. It is recorded of a Heathen man which said, I would fain be a Christian: sed rescio cui adheream, multae sunt inter vo spugnae, singuli tamen dicunt, Ego verum dico: but I know not whom to follow; there are so many differences; and contentions among you; and every one of your say: I am in the right; and yet there is but one Truth, one Father, one Faith, one Baptism, and one body.  
And this proceeding, hath not been without some danger 
The end of murmurers.  to themselves: for I know by mine own experience, some that have been first members of our Church, after that of the more purer sort, than Brownists, and lastly came to be Anabaptists. It is just with God, seeing they will disobey authority and not obey the truth, that they should be deluded by falsehoods.  
Besides, I have well considered, that this proceeding 
Murmuring and sanctification hardly in one man.  hath been accounted of God as a sin, to murmur and to speak evil of those that are in authority. 〈◊〉 to mind what the Apostle faith. There is 〈◊〉 Agreement between Christ and Belial; sin and grace cannot reign together in one place: for it is not the manner of God's Spirit, to sanctify one part, and leave another unsanctified; to work faith in one part, and to suffer the sin of murmuration to remain in another part: Therefore I make some doubt, whether such have any part reform, in whom still this murmuration remaineth unreformed. And that ye may understand that God doth not sanctify a part, but the whole, consider what the Apostle faith. Now the very God of peace sanctify you; (not in part) but throughout, spirit, soul and body. When Christ came to cast out the devils 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. We know it is a point good in law, that if a man keep possession in one 〈◊〉 of the house, though he keep it not in all, yet is 〈◊〉 〈◊〉 possession. So is it in this, though Satan take not up all, yet if he possess any it is currant, and will pass at the bar of God's judgement seat.  
Then with wisdom and judgement consider, that 
Murmuring a great sin.  this murmuring is no small sin, for it is both against the word of God, and against the work of God's Spirit: Jude in his Epistle sets it out in his colours; These are murmurers, complainers, walking after their owns lusts, whose mouths speak proud things, having 〈◊〉 persons in admiration. And is it not thus, with these? Do not these murmur against our Elders, and all well-willers unto them: Have not these, men's persons in admiration? Do they not receive the word more for the person that teacheth, then for the word that is taught, I have, and do still see it by experience.  
which are 〈◊〉 and who are 〈◊〉 to govern Ministers 
Who ought to govern the Church.  than they that are Ministers themselves, which have experience of the same calling, profession and vocation.  
Secondly, in regard of the Doctrine which is in the Church, who can better judge of the Truth, of Errors, of Schisms, 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 be 〈◊〉 over the rest, it was done to be a remedy against Schisms.  
And as it is answered by consequence, so it is by Scripture that governors of the Church ought to be of the Clergy. Therefore if you please to look into the end of 〈◊〉 Epistle to Titut, you shall find him a Bishop, and the Epistle to be directed unto him thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To Titus the first Bishop of the Church of Crete. Now that ye may know, that Crete is not one city, make inquiry of travailers, and read Histories, if you dare not believe my report. This Crete was an Island, lying between Peloponesu and the Rhodes: It hath on the North part, the sea AEgeum, and Cretense: on the South, the sea of Egypt, and Africa: It is now called 〈◊〉: It had in it an hundred cities, whereupon it was called Centabolts, This Creta is now under the Purkes dominion: here Titus was head governor and Bishop. So though Titus be not called an Elder, yet you see he is a Bishop and governor of the Church in Creta.  
Now let us 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 appear by comparing those two verses together, in the first Chapter: In the fifth verse, a governor, or a teacher is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Presbyter: and in the seventh verse the same is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishop: whereby it appears, that's Bishop and an Elder is one and the same. Now then, join this with that of Paul to Timothy, O and you shall see, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉. Tim. 5. 17.   
So than it is manifest, that the Clergy ought to be governors in the Church. Neither am I ignorant that Episcopus is a name given to all Ministers; yet more usually applied unto the Elders. For, Episcopum & Presbyterum, unum 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 turn mercy out of doors, nor the fire of zeal dry up the dew of charity: Let it not be said of you, as Historians record of the dogs that ran by the river Nilus, not vouchsafing to give a lap at the water: So live not you among us, not once submitting yourselves to order, nor speaking well of the governors.   

The next thing that follows in order to be handled is the property of the work.  
Blow up your fallow ground. The difference between the English and the Original is this: For our fallow ground in the English, the Original hath it new fallow: For so the word niru doth import: And likewise the vulgar Latin hath it, innovate, renew ye: for the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mind is to be altered and changed: And this doth fitly agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth properly a change of the mind, or understanding. And add hereunto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an alteration of the will and purpose. The sum of it being an exhortation unto 
Icr. 4. 4.  repentance, as doth appear by that of jeremy, himole 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lahovah: Be circumcised to the Lord, vehasiru gnareloth lebabcem, and take away the foreskin of you hearts; that is, the corruption of them: which Paul expounds to be true conversion unto God, saying, He is not a jew which is one outward, neither is that 〈◊〉 
Rom. 2. 29.  which is outward, in the flesh, but he is a jew 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 joel, vekirgnu lebabcem, 
joel. 1. 13.  Rend your hearts: And our Prophet here, calleth it a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ploughing: All which do show unto us, that the heart must be torn up by repentance; and contrition, as the plough teareth up the ground. This was the end that Peter aimed at in his sermon, (when he said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Repent therefore: This he said, that the consideration of 
Act. 3. 19  their former act in the murdering of Christ, might rend their hearts, as the plough doth the earth. Poenitentia est verus dolor de offensa in Deum: Repentance is a true sorrow for our offence towards God. For it is meet that those, who rent God from their hearts by sin, should rend sin from their hearts, by true repentance.  
There is no small resemblance between the ploughing up of this terrene ground, and the heart: observe, and you shall find them agreeing in these things, 1. The plough it cuts and tears the earth, one piece from another, 2. It lays open the inward parts of the earth, discovering the roots within the ground, 3. The turning up of the earth, causeth the weeds to die and perish, 4. It makes the mould more tender, and more apt to receive the seed.  
Now behold the like in the spiritual plough. First, as 
Sin is to be discovered in the heirt.  the plough lays open and discovers the roots within the ground: in like manner, doth this plough discover the weeds of sin unto us: for there must be Agnitio peccati, ct irae Dei; The knowledge of sin, and of the wrath of God. This knowledge is so needful, that without it, we never flee from sin: witness that saying of Paul: I had not known sin, but by the law: for I had not known sin, except the law had said, Thou shalt not lust. 
Rom. 7. 7.  By which it appeareth, that by the judgement of Paul, concupiscence was no sin, and therefore he in a happy, and blessed estate, as he saith in the 9, verse: judging himself to be alive; and therefore sarte from repentance for his concupiscence, because he did not see it to be a sin: But when the knowledge of sin came by the Commandment, than he rend his heart with contrition, verse. 10. And as he found this in himself, so he commands it unto others, instructing them to meekness, that are contrary minded: proving, if God at any 
〈◊〉. Tim. 2. 26.  time will give them repentance, that they may come to the knowledge of the truth. The like course Peter took with the jews, to make their sins appear unto them, that so he might draw them to repentance, which he 
Act. 3. 3. 17.  could not have done without the sight of sin: for the whole need no. Physician saith Christ.  
No man will seek to the Physician, before he feel his disease: no man will repent, before he believes himself to be a sinner. Nemofacit Legem, nisi qui credit Legi. No man doth the Law, but he that believes the Law, saith Ambrose. Who will grieve for his sin, before he sees that he 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 know their sin?  
Therefore the counsel of jeremy is to be followed: Let us search, and try our ways, to find out our sins: for he that hideth his sin, shall not prosper: but he that 
Lamen. 3. 40.  confesseth them, shall have mercy. The way to get pardon of sin: is first to know them, 2. to repent for them. 
Prou. 28. 13.   
This is the first effect of the plough to discover our sins.  
To have an acknowledgement of sin: these things are requisite.  
First, a skill in the word of God: for there he hath read a Lecture unto us, both of good, and evil: sin, and virtue, distinguishing the one, from the other, and painting them both out in their several colours. For that is it that is able to make it man wise unto salvation David ask this question of God: Wherewith shall a 
2. Sam. 3. 15.  man redress his ways? Answer is made. By taking heed unto thy word; for nothing doth make sin manifest, what it is, but only God's word. 
Psa. 119. 9:   
The Devil can, but he will not. Sin is the law of his kingdom, whereby it is governed: and therefore this is to be observed, that the Devil never taughtman to practise any thing but sin: as witnesseth the word of God; and therefore far from making sin known unto us. The like proof you may have out of History, as Augustine notes. Does Paganorum nunquam bene vivendi, sanxisse doctrinam. Those Gods of the Pagans never established the doctrine of living well: for they never had care of those Cities, that gave them divine honour.  
And as the Devil can and will not, so nature is blind and cannot: Therefore if the blind, lead the blind: they both fall into the ditch. There is a kind of Sympathy, between sin, and nature: only the word of God can do it.  
The second thing that is necessary for the acknowledgement of sin, is the illumination of God's spirit, to work true understanding, and judgement in us. Paul 
Ephes. 1. 18.  prays, that the God of our Lord jesus Christ, that father of glory, might give unto us the spirit of wisdom: that the eyes of our understanding might be onlightened, that we might know what the hope is of his calling, and what the riches of his glorious inheritance is in his Saints: and what is the exceeding greatness of his power towards us. So that it is grace that gives us true understanding, to judge between sin, and virtue. It is not the Preachers voice that serves the turn. Non verbis hominis fit, ut intelligatur verbum Dei, facit deus ut intelligatis. The words of man, cannot make man to understand the word of God: but it is God that maketh them to understand. Hereunto tend the words of Christ. I will send the holy 
joh. 16. 9  Ghost, and he shall reprove the world for sin: no man sees sin in others, nor in himself that he should reprove it, but by the spirit.  
The third thing necessary, whereby we may come to the acknowledgement of sin, is a diligene searching, into ourselves, and an examination of our actions; as David saith, I have considered my ways, and 〈◊〉 my 
Psa. 119.  feet into thy testimonies: for it is not enough for us to consider sin in others, as Horac saith, 
Cur in amicorum vitium, tam cernis acutum?  
Quamaut aquila aut sorpous Epidarlins'?  
Why dost thou into thy friends ill cariageprie?  
With a quick Eagles, or a serpent eye?  No, let the eyes of our understanding be looking into ourselves, as they said to David; See to thine own house, O David: So I say to thine own heart, O Christian, to find out thy particular sins. Thus you see that the knowledge of sin is needful, and you see also how to come to the knowledge thereof.  
Now having seen, how the spiritual and terrene 
Rend the hear.  plough do agree, in the first part; let us come unto the second, which is, how the, terreno plough, doth tear, and rend the ground: So the spiritual plough teareth up the soul, that there is dolour propten peccatum, & offensum Deum, A sorrow for sin and for offending God: wherein the heart is, exceedingly grieved; insomuch that no man can express the sorrow thereof: For, awounded spirit who can bear? (saith the wiseman) and a sorrowful mind 
Pro. 17. 22.  drieth up the bones: And yet this wounded spirit, and sorrowful mind, we must endure: For the godly heart is never void; Vuohospite recedoute, alius statim subintrat: One guest being gone, another strait 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 than a miserable soul, not to comprehend her 〈◊〉 misery. O great is the sorrow of such a ploughed soul: That as Barnard saith, Si msipsum 〈◊〉 speico, 〈◊〉 〈◊〉 〈◊〉 Si inspecio me ipsum fere non quaeo: If I look not into myself, I know not myself: If I look into myself I cannot endure myself: So that they say with David, Out of the deep I cried unto the Lord. And this is the state of the 
Psa. 130. 1.  poor penitent soul.  
The consideration hereof teacheth us, that the dolour of heart is no true mark of reprobation, for then God would not exhort hereunto, as here he doth. Sorrow is the door into joy and happiness: for, If sin by repentance be not presently done away, by the weight it will draw a man to more sin: Therefore the only way, to keep us from sinning, is to repent of our former iniquity: for a wicked use is hardly abolished. Repent, and thou shalt be free from it; but before thou canst have joy in the holy Ghost, first thou must undergo the smart of repentance.  

Qui'cupit opt atam, cur su contingere metam,  
Multa tulit, facirque, miser, sudavit, & alsit.   
He that desireth first to touch the mark, taketh much pains sweateth abundantly, and runneth exceeding swiftly.  
Let us therefore be wail our sins, that aught to be bewailed: great sins require great lamentation, sweet meat must have sour sauce: Therefore let us be as prone to lamentation, as we have been prone to sin. Come let us water our hearts with the salt tears of contrition, and sweep them with the brooms of hearty sorrow.  
Here give me leave, not to let this point pass in obscurity, nor the soul in doubtfulness: Sorrow is common both to the good and bad: therefore I will show the difference; so then be judges of your own estate.  
First, they differ in causa impulsiva, in the impulsive 
The sorrow of the good and wicked, how they differ.  cause, of this sorrow in both. The wicked are grieved, Non propter offensum Deum, Not for offending God, as the Godly are; but, tantum propter poenam: but for the punishment. The one grieves, because he doth offend God, and dishonour him: The other grieves for the judgements of God, that are like to come upon him.  
Secondly, they differ, in causa efficient, In the efficient cause: which breedeth sort own both. The wicked torment themselves, ex diffidentia, & desperations: from distrust, and desperation; casting themselves off from God and his promises: but the godly they mourn and grieve Ex fide, sin fiduoia, misericordiae 〈◊〉: From faith and confidence in the mercy of God: feeling some sweetness in their hearts of the same.  
Thirdly, they differ, In ipsaforma, In the form itself: The grief of the godly is, conversio ad Deum a diabolo a peccatis, & anatura veteri: A conversion unio God, from the devil, from sin, and from the old man; They come more and more unto God: the more they sorrow, the nearer they are unto the Lord, and further from Satan, sin, and the flesh. But the sorrow of the wicked is, Auersio a Deo, adipsum diabolum: A turning from God unto the devil himself: flying from the Lord, crying to the hills and mountains, Fall on us and cover us from that wrathful judge.  
Fourthly, they differ, Ineffectu, In the effect: In the godly, sequitur nova obedientia, follows: new obedience: For, They crucify the flesh, with the lusts and effections. thereof. But in the sorrow of the wicked, Non sequitur 
〈◊〉. 5. 24.  nova obedientia: follows no new obedience: They still continue in their sin and wicked ways.  
Thus you see the difference of this sorrow and contrition. Be now judges of your own estates: if any man's grief be, for fear of punishment: or because God forsakes him, if he flee from God, and still bring: forth the fruit of sin, there can be no comfort in this sorrow. But if it be because we cannot please God as we would, if God's promises constrain us hereunto, if the more God cuts our hearts, the nearer we cleave unto him, and a good life follows the same 〈◊〉 than this is of God and great comfort may be had in this 〈◊〉. Then lavandum est cox, poenitantie lacrimis. Let us wish our hearts, in the troubled to area of repentance. And thus you see their agreement in the second branch.  
In the third place observe, that the plough in turning up the earth, causeth the weeds to perish: rotting the blade under the clots and withering the root above: 
Sin must die in us.  Even so 'tis in this spiritual ploughing: for the turning up our sins, causeth them to die and perish. This is called mortification: Mortificatio veteris hominis, sive caruis. As the Apostle speaketh: They that are Christ's have: 
Col. 3. 5. Gal. 5. 24.  crucified the flesh, with the lusts and affections thereof: which is called, detestatio it fuga peccati: a hatred and a flying from sin. First in the judgement to condemn it, secondly in the affections to hate and detest it: and thirdly in the whole man, to crucify it. Recessus amalo, a forsaking, of evil: accessus adbonum, a returning to that which is good.  
This mortification of sin, is very frequent in the word, especially in the new testament. For in the Epistle to the Romans: the Apostle speaketh thus: If you martisie 
Rom. 8. 13.  the dcedes of the body, by the spirit, ye, shall live: Hereby to show unto us, that the ploughing up of finite, causeth the death of sin: the like he saith: Mortify 
Col. 3. 5.  your members which are on the earth: fornication, uncleanness, the inordinate affection, evil concupisoence: and covetousness, and the like.  
This mortification of sin consisteth, first in the 
kill sin in the heart.  heart, cruoifying the motions thereof: for as we use, virriculo penitentiae: the broom of repentance, to sweep them out: so we must gladio spirituali the sword of the spirit; to cut and mortify them in their young and tender age, before they get strength: for inquisption, shall be 
Wisdom, 1. 9  made for every evil thought; prenent it's therefore before the day. For this purpose you must deal with the motions of your hearts, as the Egyptians did with the Israelites: destroying their children while they were young. For as a little draft at the first, is easily bowed: which in time grows so or at, that will not 〈◊〉 it: So evil motions at first are easily cut down: which in time may overmaster us. Naturalis est ordo, ut ab imperfecto, ad perfectum, quis moveatur: It is a natural course, even in evil, by degrees to come unto perfection. Therefore that caveat is very good, (that the author to the Hebrews gives. (Take heed lest any of you be hardened through the deceitfulness of sin, for as james saith: Lust when it is 
〈◊〉 3. 13.  conceived brings forth sin: Hereby showing that lusts are to be mortfied in the hatching, and not a motion 
〈◊〉 1. 15.  to pass uncrucified.  
Happy shall they be, that take these young ones, and dash their heads against the stones.  
Follow therefore the counsel of the Apostle, in shunning the former lusts of ignorance: and not there to stay, but also to kill the very motion that brought forth that sin: For the man of wicked imaginations, God will condemn. Let no man think, (with the wicked ones) all is well, when they have prevailed so far, as to mortify some sin in the act: yet still retain the motion in the heart; whereas the crown of a Christian, is to mortify the inward man in the lusts thereof.  

Latius regnes, audium. domando.  
Spiritum, quam si libiam remotis:  
Gadibus, iungas et uterque paeius,  
Seruiat uni.  
He that can conquer his affects rebelling,  
Hath larger Monarchy, than he that sways:  
the Libbians, Gaddies, and both Affricaes,  
And More excelling.   
He that hath learned to mortify his lusts, doth begin to conquer his manners.  
Secondly, as sin 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 be powdered with salt; to dry up the superfluity of corruption, and to keep 
〈◊〉. 4:  them from putrefaction. The tongue of man 〈◊〉 that opens the way to the heart: Ambrose calls it. 〈◊〉 
mortified in the tongue.  mentis, The glass of the mind: Lingua est mentis interprices, The tongue is the interpreter of the mind; Lingua quid melius? What is better than the tongue? (said the Poet) if we use it to the glory of God, and the good of other But if it be used to blasphemies, and evil speaking, then Lingua quid peius eadem What is worse thin the tongue? It is called lingua, and hath that name of lingere, to lick up: And true it is, the evil man licketh up the poison of Asps; as David saith: and as it is said of the beast, that had a mouth given him to speak blasphemies: so is itthat the man of a venomous tongue, gorgeth out nothing but execrable words, against God and man. And when their speech is at the best, it is but apparel like, (that it) half one, and half other: And the most part, commonly is the worst part; and that they have 〈◊〉 〈◊〉, at their finger's ends: But, hear O vain babbling tongue, hear O idle tongue, hear and tremble: Then an evil tongue is to be suppressed. And if you ask me what must be mortified in the tongue, I answer with Basil, Every word that belongeth not to an intended 
Omne verbum quod conducit, ad propositamutilitatem.  profit. If you think that this will not go currant in the balance of the Sanctuary, then fasten your considerations upon the words of Paul: whose testimovy cannot be denied. Let no corrupt communication proceed out of your mouths: but that which is good. Ad edificationem 
Eph. 4. 29.  usus, to the use of edification. What must nothing pass but such as serves to edify with all? Surely then I fear that the greatest part of men, must be silent three quarters of the year.  
This government of the tongue was of great estimation, (even) among the Heathen. He is wise and discrete 
The heathen had care to speak well.  that can refrain his tongue, (saith Socrates and the same Socrates said.) Speak ever of God: for the speaking of God, 〈◊〉 so much all other words: as God 〈◊〉 all other creatures. With him agreeth Pheta, surnamed the Divine He is to be accounted 〈◊〉 and wise, that always disposeth his tongue to speak of God, and godliness: Here by she wing, of what respect the virtue of the tongue was among them, and should be much more with us, that excel them in knowledge.  
The like respect of good speech, is among the Persians. And to that end they may establish the same, they do teach their children three things in the time of their youth. First, to ride a horse, 2. to shoot, 3. to speak the truth (which is the best of all) sea oning them with the same whiles they are young, that they may the better keep it, when they shall come to age: for as Horace saith, 
Quo semel est imputa recens, servabit odorem,  
Testa divi  
The liquors that new vessels first container,  
Behind them leaves a taste that still remains.   
But what need we to draw water out of these dry wells? when the fountain of living waters is full, (even up to the brim) for David said long before. If any man long after good days, let him refrain his tongue from evil, and his lips that they speak no guile. 
〈◊〉. 34. 13:  For by thy words, thou shalt be justified: and by thy words, thou shalt be condemned. Hereunto tendeth the saying 
〈◊〉. 22, 36. am 1. 26.  of james. If any man seemeth religious, and refraineth not his tongue, this man's Religion is in vain. Hereby showing, that he cannot be a good Christian, that hath not prevailed so far, as to mortify his speech: to avert the words of the wicked in jeremy: Come let us smite 
〈◊〉, 18, 18.  him with the tongue. But follow my counsel, and I will teach you how to strike the tongue: sor it is an vuruly member set on fire, with no material fire: but with the fire of Hell.  
We are very forward to imitation, in things that are carnal and terrestrial, treading in men's crooked by-paths, and walking in the worn way of their defects. As the imitators of Alexander, who went forward in his going: would needs imitate him in their stoop, (even so do we:) But the good we follow limping and linger. If you will needs turn imitators, walk in the footsteps of good men: and let the Lord be a pattern of your imitation. I will curse them, that curse thee: doth the Lord scourge such as offend and hurt 
Gen. 12. 3.  us? then let us cruefie that which offends God: namely our tongue. Doth humane charity bind thee to reduce thy neighbours wandering beast? and shall not Christianity double the care of thine own erring soul? How many are there, who have almost incurable tongues, died in grain, and put into the colour of iniquity? which to cure, and to recover: observe these three things.  
First, that the speech may be mortified: we must have 
Truth in words.  veritatem in verbis, truth in words. For there is no goodness in alyar (saith Plato:) lying is a monstruous, and wicked evil, that filthly defileth, and profaneth the tongue of man: which of God is otherwise consecrated, even to the truth, and utterance of his praise. And if this be the way, to mortify sin in words: namely, to speak the truth. Then Lord take from me the way of lying, (saith David:) for it is hard for him to speak the truth, that accustometh himself to lying. He that speaketh truth, will show righteousness, (saith Solomon) 
Prou, 12. 17.  whereas the lying tongue useth deceit. Sin is like a Noun adjective, that cannot stand alone: but requireth another to help him. Sin is committed by action, but supported by lying. As Acts 3. Ananias and Saphira, sinned in their hypocrisy, and supported this sin with a lie. The way therefore, to overthrow the whole frame of iniquity, is with Samson, to pull down the mainepoasts, 
judg. 16, 29.  whereon the house is built: namely lying. If you would have a pattern to work by: then fasten your eyes upon Christ, of whom it is said, that there was no guile found in his mouth: his very enemies were 〈◊〉 to confess the same. Master, we know that then art lust, and 
Matth. 22. 16.  carest for 〈◊〉 〈◊〉 and 〈◊〉 truth. Hete see how his foes acknowledge it, with praise ro his name; And herein we may see, how truth the saying of Aristorle is. He needs not to be ashamed that speaketh the truth: for nothing brings shame but fin truth beings commendations: as we see in Christ, was truth in Christ? then let it not be wanting in us: for oninis Christia actio, nostra debet osse instructio Every action of Christ, aught to be our instruction. Daujd long before ask the question: Lord, who shall dwell in thine holy hill 〈◊〉 〈◊〉 answer: He that speaketh the truth, a cord sue, from his heart.  
Truth is a debt that we owe unto God, upon a threefold band. First, ratione creationis, by right creation: 
〈◊〉. 15.  for he that created us, is the God and Father of truth, and we should be the children of truth, 2. Ratione redemptionis, By right of redemption: for he that redeemed us, is the way, the life, and the truth. And therefore all that look for salvation by him, must learn to speak the truth. But Ratione sanctification is by reason of our sanctification, for bring sanctified by the spirit of truth, our tongues ought to bed exercised in speaking the truth.  
The second way or means to mortify our speech, is 
〈◊〉 in 〈◊〉  to have 〈◊〉 in 〈◊〉 profit in our words, So saith the wise man? 〈◊〉 lipd of the right eaun there is wisdom 
〈◊〉. 10. 13.  found: as a well of life, and as fined silver; every word must be pondered with salt; that it corrupt not itself, not infect others: all our speech must tend to edification. The Heathen were wont to say, that the two masters, 
〈◊〉. 4. 30.  or ushers of the world were action and speech. But we are yet to speak of words: where of O ate said, Verba attendenda, 〈◊〉 loquentis. The words are to be attended, not the movil of the speaker. Therefore thou 
〈◊〉 sensum  shalt , if its profit; Here by 〈◊〉, that we should so speak, that there may be some profit in our words for every word that tends not to some good use, is an idle word as jerom defines 
Verbum otiosum est, quod sine utilitate 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 do neither minister comfort unto our consciences, nor instructions to others, in the way of piety, and godliness: Such a kind of speech is to be mortified. Therefore let us with David, set a watch before our 
Psal. 141. 3:  mouths, and keeper be door of our lips, that with the said David, we may utter the righteousness and praises of the Lord: and our words being gracious, may strike some impression into the hearer's hearts: For as Plato said, word without good effect, are like water that drowneth the people, and doth itself no good.  
Lastly, if we will mortify our speech, we must have 
A mean in words. Eccles. 5. 1. Prou. 10. 19  Moderamen in verbis. 〈◊〉 means in words, as the wise man saith, Let thy words be few; for in many words there cannot want iniquity. Therefore he that restalneth his lips, it wife, saith he i fon, fraistra fit per plura, quod fierl potest pauciora: It is in vain to use many words, when fewer words will contains the matter: So than not to use vain tautologies in our speech, will be a good means to mortify our tongues. A fool (saith Solomon) is accounted 
Prou. 17. 27.  wife when he holdeth his peace, and prudent when ke stoppeth his lips: not wise in saying nothing at all, but in using a mean in words. Hereunto tend the words of Christ; When thou prayest use few words: showing 
Matth. 6.  hereby, that multiplicity of words is a means re draw us to offend. And if Christ will not have us to use many words in prayer, than his mind is, that we should use a mean in other things: As Solomon saith, A wise man will guide his words with discretion, and use knowledge aright: And to borrow the words of Cato, 
Prou 15. 2.  
〈◊〉 Deo, qui sort ratione dcore.  
He is next unto God, who knoweth in redson, to keep silence.  Hereunto suits the saying of Syrach, The words of the 
Eccles. 21. 35.  wise are 〈◊〉 in the balance both for the nature quality, and quantity of them. Thus much for the mortifying of the tongue.  
Lastly, in the third place, as sin is to be mortified 
〈◊〉 to be  in the motion and tongue, so likewise in the action: If ye live afterthe flesh ye shall die; but if ye mortify the deeds of the flesh by the spirit, ye shall live. And as the same Apostle saith, The grace of, God, that brings salvation, hath appeared, teaching us to due is all ungodliness, and unrighteousaesse, and that we should live godly in this present world: knowing (as a Father faith) that we must have remotionemmali, aremoving of evil, before we can have substitutionem boni: aplacing in of that which is good: as God taught the jews, cease to do evil, learn to do good.  
As Paul said to the Ephesians, so I say unto you, Cast off the old man; (as Matthew left his calling, and Zacheus his bribing, so (leave your sinful actions; & (to conclude with Crates Thebanus, which could not follow the study of Philosophy, because his money was an hindrance unto him, and therefore said, Ego pordam to, ne tu perdas me: I will destroy thine, lest thou mayest destroy me: So) destroy thine evil deeds lest they destroy thee.  
The reasons to persuade us to abandon all evil actions are these.  
First, our actions do the greatest hurt, and dishonour 
〈◊〉 actions 〈◊〉 hurt.  both to God and man; and therefore observe the Decalogue, and you shall find, that in the first table, the Lord forbids but one sin in the heart; Thou shalt have no other Gods before me: and another in words, Thou shalt not take my name in vain: But he forbids two in action; first, the making and bowing to false Gods And secondly, the profaning of the Sabbath. Look into the second Table, and you shall find the like: first, one sin of the heart. Thou shalt not covet thy neighbour's ox, etc. and another of the tongue, Thou shalt not bear false witness, etc. But there are four of works or actions forbidden: first, Thou shalt not disobey thy 〈◊〉 etc. Secondly, Thou shalt not steal. Thirdly, Thou shalt not commit adultery: Fourthly, Thou shalt do no murder: Hereby showing, 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 falsify the weights by deceit: we will 
Amos 8. 4.  buy the poor for silver, and the needy for shoes, and sell the refuse of the wheat. These are all outward actions. The old saying is true in this; Words be but wind, blows be unkind, Evil thoughts and words, are blown away with the air: but actions leave an impression, behindethem. Not their words, but their engrossing of corn doth starve the poor; not their thoughts, but their hands robs their states, sucks their bloods, and grind their faces.  
Ad as actions doth most hurt, so do they continue 
Sin in actions remain long.  longer than words: Even as the visage of him who passeth by, is soon forgotten, but if it be pictured, the memory of it continues long: So sin in words is like the same, entering in at the one ear, and out at the other. But sin in action is a picture daily to look upon; witness that of leroboam, that never ceased until the kingdom 
1. King. 12.  ended. Therefore it is good to withstand the beginnings: knowing that the end will bring much evil; that so there may ensue a great happiness, according to that true saying of the Poet Virgil: 
Foelix quipotuitrerum, cognoscere causas.  
O blessed he and excellent, that knows the cause of each event.   
Thus, for our conclusion of this branch, observe, that 
Doct.  such as are truly ploughed by the word and Spirit of God, are dead tosinne, and sin in them; for they that are Ghrists, have 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 body is dead, because of sin; but the spirit is life for righteousness sake. If you will have an example of this, that further it may be manifested, turn your eyes unto there, of the Acts, 18. 19 verses. Many that believed came and confessed and showed their works. Many also of them that used curious arts, brought their books, and burned them before all men, and they counted the price of them, and found it, fifty thousand pieces of silver.  
If you ask a reason of it, it is from the power of grace, which is able to subdue the power of Satan: 
Reas, 1.  For Satan, sin, the flesh, and the world, can but make a finite power; but we are protected with an infinite power: Greater is he that is in you, than he which is in the word. Therefore, whosoever is borne of God, doth 
1. john 4, 4:  not sin, neo potest peccare, neither can sin. O excellent gift, as one affirms, being donum omnium donorum maximum: A gift excelling all gifts. Augustine upon this hath this observation; Before the law we do not fight, under the law we fight and are overcome: under grace we fight, and overcome: For we are more than conquerors in jesus Christ.  
It is a thing common with the Physicians, to drive and purge out a lesser poison by a stronger; as we daily see a lesser light extinguished by the greater: The Sun puts out the light of the Moon; and the power of God's grace, puts cut the power of sin. Thus when the stronger man gets into the house, binds the master, and 
Luke 11, 22.  spoils him of his goods: God is the stronger man; his grace is the influence, which comes down from heaven, to help us in the midst of our conflicts: Much like the elements that helped 〈◊〉 in his battle, so that he got the victory; whereof Claudian sung, 
O nimium dilect Deo cuimilitat aether,  
Et coniurati, veninut ad classica venti.  
O Gods beloved, when power aerial,  
And winds came armed, to help when thou dost call.   
Let not slip your consideration, without observation 
Use. Aow to know the good and wicked.  where sin lives and thrive, there all goodness withers and dies. David put forth a question, Lord let me know mine age, and the number of my days 〈◊〉 〈◊〉 I have to live. So many do say, Lord, let me know mine estate, whether I belong to thee or no. And now I answer as the Frenchman did the Scots, and the Irish, which of long time had been at controversy for a piece of ground, to which nation it should belong? The controversy was to be ended by the said Frenchman in this manner, Put (said he) thereinto Serpents, and Snakes; If they die, it belongeth to Ireland, but if they live, it belongeth to Scotland's. Thus the contioversie was ended. So in like manner, if sin lives and thrives in you, you belong to Satan, but if it whither and die, than you belong to God. So our Lord teacheth us, Matt. 7. 16. You shall know them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by their fruits. Thus here is an end of this branch.  
Lastly, the terrene plough makes the earth more fit for the seed; Even so doth the tearing of the heart by true repentance, makes it the more apt to embrace the mercy of God.   

The thid part.  
THus we have gone thorough the subject, and the property of the work: now follows the propriety of the persons lacaem: your, committing this work 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to every particular person.  
Observe, that all men are agents in their faith, repentance, 
Doct. Man an agent. jere. 4. 14.  contrition, and salvation. Plough up your fallow ground: your own fallow: As God said to jerusalem. Wash thy heart, O jerusalem: and by the Prophet joel 
jere. 4. 14. joel 2. 13.  Scindite corda vestrum, Rend your hearts. So I say unto you, wash and rend your own hearts; for if you will not lay to your helping hand, they are never like to be clean. God in the time of the Law commanded that lie which should offer an offering; was to put his hand upon the head of it. Heb. 3. 2. Hereby showing, that we must have a hand with God, in every part and work of regenetation. He that made without thee, will not justify 
Qui fecit te finete, non iusticabit te fine te, Fecit nescienrem, justificat volentem  thee without thee: He made thee without thy knowledge, and doth justify thee with thy consent: Therefore (said Christ) If you will find, seek; If you will receive, then ask: For, no seeking, no finding; no ask, no receiving. God proclaims not, Ho, every one that is athirst, I will bring him water; But, Ho, every 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 own cost and charges; 
Esa. 55. 1.  and when it was ready, he said not, go carry it to these men, but go bid them come in and eat it. Hereunto 
Luke 14.  tend the words of Paul, Work out your salvation 
Phil. 2. 12.  with fear and trembling. And Peter also saith, Make your calling and election sure. Sure it is with God, not with us until then: Worthily doth that sick person 
Merito perit aegroutus, qui non medicum vocat, sed ultro venientem respuit  perish, that calleth not for the Physician, but refuseth him, coming of his own accord unto him. Man, by the ordinance of God, is appointed an agent for his own salvation.  
For the subject of faith, repentance and contrition 
R. 1. Subject of faith man.  are in us, not in God: Indeed God is the efficient cause; the word the instrumental cause, but our, hearts, wills, and affections the material cause: that is, subiectum conversionis, the subject of conversion (as the schoolmen define the fanie) Delor est in cord, Sorrow is in the heart: Fuga est in voluntate, Flying is in the will; and that with purpose not to commit sin any more: Auertio est in cord, & voluntate a malo ad bonum: The turning is in the heart and will, from evil unto that that is good: still the subject is in us, and so we must needs be agents. For we are not like a piece of wax, that receives no impression, but what is put into it, being merely pasaive; but active, as formerly hath been showed: And to add the sentence of Aristotle, Nemo voleus malus, nec invitus foelix: No man is evil with his will, nor any man is happy against his will. In thy mouth 
In over & cord tuo salutis causa.  and heart is the cause of salvation, saith Chrysostom's; that is, the 〈◊〉 use and subject, as hath been said.  
And as the subject is in us, so every man is best, acquainted 
Man knows his own heart.  with his own heart: which other men is not able to know: for What man knoweth the things of a man, save the spirit of a man which is in him? it is a prerogative 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  that belongs to God to know the heart: The difference stands thus: Other men know nothing of our heart; ourselves know somewhat, and God knows all, that may be known: There is not a word in my tongue, but thou knowest it, O Lord; and there is nothing hid from thee, O God, saith David: Yet every man knows somewhat of his own heart. I know (saith Paul) Rom. 7 that in me there dwells no goodness: This made him to cry out so bitterly, not against others, but against himself: 
1. Tim. 1. 15.  This is a true saying, that Christ came into the world to save finnert 〈◊〉 〈◊〉 us ago, 〈◊〉. Whereof I am the chief, because he knew his own heart, and not the hearts of others. And from his own experience teacheth the same to others; Prove yourselves, know 
2. Cor. 13. 5.  ye not your own selves? which not to know, were very strange.  
And as every man is best acquainted with his own heart, and therefore the fittest to be his own ploughman: 
Every man saved by his own faith.  so likewise, every man is to be saved by his own faith and grace. The just shall live 〈◊〉, in his faith. Other men's faith may do us good by way of exhortation, to build us 〈◊〉 in the ways of godliness: But it 
Heb. 1. 3.  is our own actual faith that might save us: for as the Apostle saith, If thou believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy heart, 
Rom. 10. 10.  not in my heart: for that will not save thee. Therefore as it was said to David, To thy house, O David; so I say, to thine own heart, O man, have a special care.  
But for all this that hath been spoken, doth not God impose too great a work upon us, which neither we, nor 
Use. Great work laid on us.  our forefathers were able to bear? It is beyond our power and art. This is ars aritum, 〈◊〉 〈◊〉 the art of arte, and the government of souls: It is open Dei, as Christ doth witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the works of God that ye believe. Why then doth 
〈◊〉 6. 29.  God impose the same upon us? Not because we are causa effitions, but because we are causa materialis: Therefore (as john saith,) Let us look to ourselves: for 
〈◊〉 the Blow 〈◊〉 to our 〈◊〉 hearts.  surely it is a work very necessary, to bring the plough home to our own hearts. Many will be busy Bishops in other men's Diocese, spending their time in other men's ground, and suffering their own to be barren.  
There be many (Arguses in these days, with an hundred eyes apiece,) that can quickly espy the moats, that are in other men's eyes, but cannot feel the beams that are in their own. Peter will be meddling in john's affairs, yet without thanks: for, Quidest hoc tibi? What is that to thee? The pharisees would wash the hands of Christ, and yet their own hearts were foul, filthy and odious. A preposterous kind of zeal, to begin where we should make an end.  
I deny not, but this is to be done: yet not to leave the other undone. As in David we see a worthy example hereof. Before he purged the land, he cleansed his house: and before his house, he purified himself; Observe his proceeding at the second verse, he saith. I will walk 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 begins to purge the land. Thus you may behold, the three steps to perfection. First his heart, than his family, lastly the realm; Excellent proceeding, to keep Sessions at home within the heart, and to be executors of our own sins.  
Niru lachem 〈◊〉, now fallow your fallow. It is a good lesson for us, that are to plough up your fallow: first, to turn up our own, we must not be like the sons of Eli, 1. Sam. Lest we cause the Gospel to be evil spoken of: our name and office must agree; we are called, lux 〈◊〉, by our vocation: and we must be lumen in 〈◊〉, by life and conversation. Then may we, (as we must,) the better plough up your fallow ground: Cry aloud, spare not, lift up thy voyee like a trumpet; show my people their transgressions, and to the house of jacob their sins. There is nothing so necessary, and more commendable, 
Esa. 58. 8.  than reprehension if it be seasonable, and reasonable. I think none aught to be more wisely bold, then us Ministers: for sin is bold, saucy, and presumptuous. O miserable, when hoot sinners and cool Ministers meet: when the one sort is infected with burning fevers, and the other with shaking agues: And when they that should lift up their voices like a trumpet, do but whisper through a trunk. Nihil interest scoleri, an faveas 
Use all means to save the finnet.  an perpetras. There is no difference, whether thou favour a wicked action, or commit it. David hath a song of two parts (like janns with his two faces.) I will sing mercy and judgement: we must use Levitives preseruatines, and restoratives (with Paul.) We beseech you to be reconciled to God, 2. Cor. 5. 19 But if this will not serve to rouse these sleepers out of the dead sleep of sin, but that they 
2. Cor. 5. 〈◊〉  will be still as worldly as Demas, envious as Cain, covetous as judas, treacherous as Absalon: and as stonyhearted as Pharaoh; the text of mercy befits not these, but the sword of judgement.  
The learned have compared the sour Evangelists, to the four beasts in Ezekiel 10. 14. comparing Mark unto a Lion, because he begins with the thundering voice of the Law, crying in the wilderness, repent: 
Ministers must be bold.  When sins be crying sins, we must become crying preachers. Esay cries, and jeremy weeps, and we must not be sparing in reprehension: Where men are bold in sinning, preachers must be bold in reproving: We must put on iron foreheads, to reprove such as have whorish faces & cut them to the quick. This is the way that they may be cured with the good Surgeon, to cut out the dead flesh; It is a smarting corrosive, yet a healing plaster; (as Jerome saith,) Dum pungit, 〈◊〉 Whiles that it 〈◊〉, it 〈◊〉, 〈◊〉 not if ever 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 up all, with a dreadful catastrophe, Sin wounding, the conscience accusing, hell gaping, and God striking: the land being overspread with sins; Cain's murder, Pharaohs hardness, Naboths' churlishness, and Amnons' incest.  
We have spent much time in ploughing up this fallow ground: yet the profit I hope, will more than equalize 
Magistrates must strike with the sword.  our pains; the sins have been cited, a jury pannelled: they sound guilty, and are condemned by the great judge of heaven and earth. What remains then, but that you the magistrates see them executed? we can but plough them by the word; it is you that must plow with the sword: you are put in trust to see the king of heaven, his laws observed, the righteous defended, the oppressed relieved, and the offenders punished.  
Solan being asked, what best preserved a commonwealth, answered: when subjects obey their magistrates, and the magistrates the law. Ye are Gods Livetennants here upon earth: he hath given you his own name. 
Psal. 82.  Any amarti elohim atem. I said ye are Gods, that ye 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  might do God's work. We are to cry contrapeccatum, but ye are to strike down, ipsum peccatum: for there is as great a charge laid on you, to strike with the sword, as on us to preach the word. No preaching, no believing: 
Rome 13. 4. 1. Cor. 9 16.  no sword striking, none obedience yielding. Aron and Moses must go together; the Minister's mouth, and the Magistrates hand, must hold the plough.  
Non meae humilitatis dictarevobis. It suits not with my humility to direct you the means: but only with my conlcience, to put you in mind of that, that is your charge; I would I could persuade you to resolve with David, Psal. 101. 8. Betimes to destroy the wicked of the land; You want nothing to effect it, but a willing minds Law is on your side, and power in your hand; if courage and zeal were in your hearts, it would be 〈◊〉. If ye do cut them down, ye do but your duty: If not, as God said unto Gain; great 〈◊〉 lies at the door of your conscience, and upon them: Illicit a non prohibere, consensus erroris est: not to prohibit unlawful things, is an consent unto unlawful things. So it is, Si vitia amici fares facis tua: If thou wink at the offences of thy friend, 
Heft. 4. 14.  thou makes them thin. own. Let me say unto you; as Mordecay said unto Hester: If thou hold thy peace, God shall send deliverance by some other means, veat ubeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abik tobedu: both thou and thy father's house shall perish. So if you will hold your peace, I mean the sword within the sheath, God shall cut them off some other ways. But woe to you, and your houses, they shall perish: and the blood of these souls that perish through your neglect, and convyvency, shall be required at your hands. If thou hold thy tongue and forwarue them 
Ezek. 3. 6.  not, they shall die in their sin: but their blood will I require at thy hand, saith God; Surely you bear not the sword for nought. Remember that which you read 
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 jurisdiction: so far as your authority reacheth, so far are your gates and charge; and whatsoever is amiss within the same, is your sin: not because they do it; but because you suffer it.  
It is not possible that sins could be at that height, as now they are: if magistrates were not asleep; or partakers of the same sins, winking at other men's offences, lest their own should be discovered. Democrites beholding magistrates executing malefactóurs, fell a laughing: and being demanded a reason hereof, answered; sir quoth he, to see the great thieves, hang up the little thieves. Often it falls out, that the inferiors fair the better, where the superiors are transgressors; for rather than they will discover it in themselves, they will suffer it to remain in others, lest the saying of Cato be propountied against them.  

Que culpare soles, 〈◊〉 〈◊〉 no 〈◊〉 ipse,  
Turpe est doctori, cum culpa redarguit ipsum.  
It is a shame for thee, to commit that offence,  
Which thou dost teach others not to be committed.   
Give me leave to awaken your consciences, in the 
Magistrates asleep.  words of exhortation; (I know many excellent things are spoken of thee, thou City of God: yet I cannot but condole thine imperfections in some things; And who shall I accuse herein? I will not justify the doers, but condemn them that should restrain the same;) Good laws are made: the life blood of them is the execution; Else the law is like a wooden dagger in a fair sheath: when they that have the charge imposed, and the sword in their hand: stand like some great image, holding up the sword, but never strike.  
I know ye magistrates of this City, ye have done worthy service herein; and more ye might have done, if all the laws had been put in due execution. Chrysostome well observes: To make music, it is not sufficient to play on one string, but all must be stricken in due measure, and proportion. So to bring a city or country into good order: is to execute every part of the law with due execution. I would be loath to say unto you, as Christ said unto the pharisees: Ye tithe mint, anise and cummin: 
Mat. 23. 23.  looking to the markets, taking order for dust, and cleansing the streets, with many more such like: but the weighty points of the law are executed, halting, limping, and linger. Have ye no law for drunkenness that ye suffer it to go reeling, and staggering in every street? Is there never a sober judith left, to cut 
judith, 13. 8.  off the head of this drunken Olifernus? Is there no law in the behalf of the Sabbaoth, that there is such carrying of packs, riding abroad with swaggarers, such selling of wares, and walking into the fields: that it is hardly know from an other day? Is there never a zealous Nebemia among you, to shut the gates of jerusalem's 
Nehem. 13. 19  Is there not a piece of a statute left uncorrupted to take hold of the swearer, that infects the clouds with oath, that the land mourns for the same? Is not the law for the blasphemer in use, that ye may bring him without 
Levi, 24. 14.  the host, and stone him to death? Shall I say as Paul said, Is there not a wise man among you, to foresee future events? as Virgil sings; 
Foelix qui potuit rerum cognoscere causas.  
He is happy that hath been able to know the causes of things.  If you saw, and made conscience, that your connivency at these things, doth harden the actors, and encourage the spectators, than ye would be ruled by the exhortation of Christ: If foot, hand, or eye offend thee, cut it 
Instruction and correction go together.  off. Let the whole law of God be executed upon these; who knowos whether your punishments may save their souls or 〈◊〉 For often detrimentum peounia & sanitatis est propter bonum 〈◊〉. A loss of the money. & cross to the corpse, is for the good of the soul: As Mordecai said 
Hest. 4. 14:  to Hester, Who knower whether thou art come to the kingdom, for this purpose or no? So, who knows whether you are come into the place of magistracy, to save these souls, by keeping them from fin. You read, 
Exod. 17. 12.  that when the hands Moses were both held up the people prevailed, but when his hands went down, than their enemies prevailed. So, while the two hands of the, Church are held up, she prevaileth, namely, Verbum informans, & virga reformans. The word information, and the rod reformation. And to conclude my exhortation to you of this city, with the saying of Paul, I beseech you by the mercies of God, that you give up yourselves, soul, body, sword, strength, riches, authority, counsel and all to the service of God; for the ploughing up of these sins before named, or as many as stand within your charge: beginning with good King josiah, at the last to purge 
〈◊〉, 34. 3.  jerusalem. This do, and the God of peace be with you.  
And now I wish mine arm were long enough to reach over 〈◊〉 of this 〈◊〉 to strike those 〈◊〉 dead, that daily 〈◊〉 men 〈◊〉 whole houses, playhouses, drinking-houses; outpuries, and the like; that men were as good go over Salis buryeplaine, and with more safety: then to stop out into the Suburbs of this city. It were an easy matter to have the city sweet, if these places were not so soul and filthy.  
It seems that there are no Magistrates there; If there 
Blind and dumb magistrates, cause of sin.  be, they are non-residents, or else as bad as the people. In the days of Christ, there were dumb be, blind and lame devils; and I fear, these miserable people have such magistrates among them; some blind that cannot see, others dumb not able to speak, and most lame that will not strike: and it may be they are more forward to be bribed, than the people to sin, yea, and often deeper in iniquity, than the people in trespass. Who say be people to these men's manners. 〈◊〉 〈◊〉 out horibus 〈◊〉. It is selfe-sinning after such author 〈◊〉 these magistrates sin, the fiat of consent goes 〈◊〉 and all takes hold of the same? saying. Their hands are with us in the said dish, & for fear themselves should be seen, will keep away the light of reproof from us, or they are coveteus, loving bribery: and then we can with a little 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: greatness is a copy after which, all men order themselves. When Leo loved stage-plays, all Rome swarmed with jugglers: I would it were not seen in the skirts of this famous city; the magistrates loving iniquity, and the people swarming with villainy. I can say no more to these without the walls, than I have said to them within. If these people perish, their blood shall be required at your 〈◊〉 therefore whiles this day of salvation lasteth plough up this fallow ground.  
Lastly I have a desire to 
to keep at their charge.  valleys of juda: there 〈◊〉, and the country villages of this realm, and say somewhat to them also; for the land is defiled even from Dan, to Bersheba: the stream of ungodliness running very strong: which if speedy course be not taken, it will (like the river Nilus,) overflow the banks, endangering the whole land. Therefore you learned magistrates, (there placed by our worthy jehosua;) whet your swords, and cut those trees down by the roots. But let me tell you one thing, before you will do God honour, the King service, and the country good; you must carry your team plough, and all your tackle, down into the country, where your charge is. What a shame is it to forsake your habitations, and to neglect the charge committed unto you? Whereby the poor are robbed of their bread, the oppressed of their relief, the righteous of their defence, the country of your service, Religion of her left hand: and God of his honour. O ye magistrates, for shame be resident upon your charge: where ye ought with the sword of justice, to plough up this fallow ground: lest the blood of these perishing souls, be required at your hands.  
And thus I have made an end of my ploughing, which is the first part of the exhortation: plough up your fallow ground.   

The second part of the exhortation.  
WE are at the length come to the seed time. Sow to ourselves in righteousness: Which part I have formerly viewed under three heads, 1. Sow, there is the property of the work, 2. Righteousness, there is the matter to work upon, 3. the Persons, You.  
Righteousness is he fairest object to the eye of heaven, splendorous to the world, profitable to the soul, and glorious to God, We will walk a while in this light, which will bring us to a more glorious light: to a new 〈◊〉, and a new earth, wherein dwelleth righteousness. Righteousness of grace, feales the righteousness 
1. Pet. 1. 5.  of glory. Well might Ambrose say: non enim per se pars ost justitia, sed quast matter ost omnium: For righteousness is not part by itself: but as it were the mother of all virtue, as the old verse is. 
Insticia in sese virtutem continet omniem, id est.  
Righteousness in itself doth truly contain, all that to virtue do belong and appertain.  Hence it is, that this righteousness 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 do show the largeness of this virtue. But let us come to some particular parts of it, and to omit many, we will speak only of the work of righteousness, and the word of righteousness.  
And first of the word of righteousness: sow to righteousness, so is my Text, agreeing with that: To the 
Esa. 8. 20.  the law and the Prephets if a man walk not according to this rule, it is because there is do light in him.  
All our action must be ordered by God's word: where 
Doct. Wotd of God our rule.  he hath not a mouth to speak, we must not have a hand to work: for works without direction, are like messengers that run without their warrant, and go without their errand. Therefore (saith the Apostle:) We 
2. Pet. 1. 19:  have a sure word of the Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which ye do well: if ye take heed thereunto. Heaven is a mark, we are the archers, our actions the arrows, God's word is the bow: If we will hit the 〈◊〉, we must shoot in God's bow; Such a seholler was David Psalm, as at a mark, so will I aim. When joshua was to govern the people, God told him it should be after 
joshua, 1. 8. Psal. 11. 9  his word; David must make it a light to his feet: and we, the rule of all our proceedings. They which do not run to the prophatie all saying, apostelie all 〈◊〉 an a magnetic all authorities, 〈◊〉 but to themselves, because the 
〈◊〉 〈◊〉 propheticas voces, non ad apostolicas literas, necad evangelicas authoritates, etc.  masters of errors; Wherefore let us do, (as Baalam said:) not go beyond the word of the Lord, more or less.  
And that propter mandatum Des, for the commandment of God. And cursed are they that do err from they Commandments. There is nothing more dangerous, then for a man to make himself merry with 
Reas. 1.  breaking Gods Commandments. Woe to them that say, Who is the Lord, that we should obey him; Therefore 
job, 25. 15. Psal. 10. 5. 1. Sam. 15.  we will none of thy ways. But non bonum ludere cum sanctis. It is not good jesting with holy thiugs: let Saul's example serve for all: when God commanded him to destroy all the Amalekites, he thought it more wisdom to preserve some. But for all his wisdom, he proved a fool in so doing and lost the kingdom from himself and his posterity; It may be he thought himself too good to obey God: and God knew the kingdom too good for him: He rend his Obligiens from God, and God the Crown from him. Is it good for the vessel of dust, to encounter with the arm of omnipotency? The pot with the potter? Sine percutiat, sine percutiatur, frangi necesse est. whether it strike or be strocken, it must needs be broken.  
When the Centurion came to Christ for the healing of 
Matth. 〈◊〉.  his servant, he seemed to illustrate this point, by an argument taken from himself: I am a man of authorine: I say to one come and he cometh: to another go, and he goeth; out of which words he frames an argument thus. If men have that prerogative, to command and ordain laws, then much more God. But men have a prerogative to do the same. Ergo, God hath prerogative and power to command: And after this manner God himself reasons. 
Mali. 8.  if you fear to offend the 〈◊〉 of your Prince, Then you ought to fear, to offend against my command: But it is true, you fear to offend his command, Ergo, You ought to fear to offend my precepts. Therefore let us do as Solomon said: hear the ends of 
〈◊〉. 12. 13.  all, fear God, and keep his commandments: For he is a great and dreadful God, clothed with majesty: the splendour of whose glory, is ten thousand times more bright than the Sun; at the sight of whose majesty, the Angels tremble, the Heavens melt away like wax, the mountains smoke, the foundations of the earth are moved, and the floods are dried up: and wilt not thou fear, to disobey this great and glorious God? whose name is wonderful, his justice infinite, his power omnipotent, his wisdom unsearchable; his knowledge from eternity, to eternity: and his judgements intolerable, endless, and remediless.  
But if this great and glorious jehovah, which commands the sons of men to direct their ways by his word, will not serve to persuade you, then let the necessity thereof persuade you hereunto; for as Peter said of the name of jesus, so I say of the word: there is no other thing that can direct and show us how to walk aright: For nihil est 〈◊〉, vel stabile, in rebus humanis: nothing is firm and stable in human things. Therefore I say with Christ to the Rabbin, (which asked him saying: what shall I do to be saved,) in lege quid Scriptum est, quomodo legis? what is written in the law, 
Luke 10. 26.  how readest thou? for herein is read the righteousness of God from faith, to faith; That is, ex fide veteris testementi, 
Rom. 1. 17.  in fidem novi, as Origin observes: from the faith of the old Testament, to the faith of the new; So Chrysostome, and this agrees with that of Paul. The law was 
Gal. 3. 24.  our schoolmaster, to bring us to Christ. The old showed a Mosias to come: the new showeth that he is come, or as Ambrose saith; Ex fide promittentis Dei, infidem hominis Credentis: From the faith of God promising, to the faith of man believing. That is, the Scriptures do show how God giveth, and bestoweth his blessings: and also how we are to embrace them; God promiseth, and man believes; 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 believe: we 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: showing how to live in the kingdom of grace, that hereafter we may enjoy the kingdom of glory. So doth the Apostle teach us saying; whatsoever is written, is written 
Rom. 15. 4.  for our learning, that we by them might have hope and consolation of future joys. For this is that which is able to make a man perfect unto every good work. 
2. Tim. 3. 16.  If now you shall demand of me: wherewith shall a man redress his ways? I answer (with David,) by taking heed to the word of the Lord: for that is the 
Psal. 119. 9  true guide to the kingdom of glory.  
If God's word, the word of righteousness, be the mark, whereat we mustayme: then I see few hit the 
Use. 1.  white, some shoot wide with the Idolaters, some over with the proud and ambitious, some to low with the covetous, others too short with their half turns: so that (as David said,) they are all gone out of the way: non est qui faciat bonum, non est usquae ad unum: there is none that doth good, no not one: They eat unclean things in Ashur, and oil is carried into Egypt: but woe to such as go into Ashur, or down to Egypt, and have not asked counsel of God's word. 
Esa. 30. 2.   
The formest of this cursed crew, is the whore of Rome: 
Error of the Papists.  with all her English calves, which hath stolen truths garment, to cover errors nakedness; her several names prefigured out her manifold errors, She is called a beast. Antichrist, 〈◊〉 Prophet, a whore: and multorum 〈◊〉 num, sed non boni: many names, but never a good name. Of whom I will demand this one thing, whether, she be able to maintain her ways by the word of God or no? If not, then as it hath been said, so is it still: Rome is a whore, and all those pretended Catholics bastards, begotten in the bed of adultery.  
First let them tell me, by what authority from the word of God, they keep the word of salvation locked up in an unknown tongue from the people: yea they have warrant for what they do, and mark it well.  
First the word is the cause of errors and heresies, (as they say,) therefore not fit to be known; Whereas indeed the want of it, is rather the cause of errors; as the truth itself saith: (whom we will believe before them,) do ye not err? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because ye know 
Mark 12. 21.  not the Scriptures. And David compareth them to a lantern, to light our paths: if the light thereof be hid, how can they profit us? for still we are ready to stumble at every error, and fall into every heresy. Therefore (saith Peter,) We have a most sure word, to the which ye do well that ye take heed, as unto a light that shineth in a dark place. But it seems these men will be wiser than God: but God shall make it manifest to their confusion that they are fools.  
Secondly, the people cannot understand 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 understand them: and understanding the way to get faith, and faith, the way to heaven; But why doth not the wise Jesuit reason as well against salvation itself, (thus) Man is not able, though he have the means, to save himself: ergo, it is not fit he should have the means at all. And now who will not laugh at such an argument? Augustine's saying shall end this, Why are 
Aug. tract. in john 21.  things spoken, but to be known? why are they pronounced, but to be heard? & why are they heard but to be understood.  
Thirdly, the jews a long time, and in the jews Christ had not the word in the vulgar tongue: ergo, not fit to put it now into the vulgar: They prove it thus. He read the law, that the people understood not: But it is manifest to the contrary; for the text saith, They read, and the people understood. And as for that story of Robin-Hood, which they tell us of, invented & brought forth of the devils mint, that the people understood not Christ when he said, Eli, eli, lamah gnazabthani; therefore the people 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ought not to have the scriptures translated. But the answer is ready; first, this reply of the people might be more of flouting, then of ignorance: and to the contrary they have no proof. Secondly, they were Roman officers that put him to death, as appears by the story; and they might not understand him, because it was Hebrew, but the jews, they understood him. But say, they did not understand him, what is that to prove that the Scripture should not be turned into the vulgar? It is rather an argument to the contrary, that they should be translated, whereby they might understand them.  
Fourthly, holy things must be used in an holy tongue: ergo, they ought not to be translated. Now what is the holy tongue? Hebrew, Greek, and Latin? 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 speak so many several tongues, if they were unholy? And why doth the holy Ghost, make mention of 
Revel, 7.  tongues, that could not be numbered? Wherefore we 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 have the Scriptures translated. But this is quickly answered: First, this was a type of Christ, of his entering into 
Heb. 9 11.  the holy place, that is, into heaven: therefore it concerns not this point. Secondly, it is not proved that the Priest spoke any thing before them, which they understood not. But by this time you begin to smile 〈◊〉 these poor arguments, which are like ropes of sand, which are sooner broken then made.  
It remaineth now, to prove the lawfulness of their 
Deut. 6. 6, 7, 8, 2,  translation, which will appear by God's commandment: Thou shalt write them upon the posts of thy house, and upon thy gates: And why written? for to be read: and why read: that they may be understood. So our Lord saith, Read the Scriptures, which they could not, if 
john 5. 34.  they could not have them in the vulgar tongue. The like saith Paul that the Scriptures ought to be handled to the understanding of the people, and not in a strange tongue. And that this is no new doctrine, observe the 
1. Cor. 14. tot3.  antiquity of it. Ambrose, not long after Christ, saith, 
Non competit fidelibus, audire linguas, quas non intelligunt  It is not meet for believers to hear those things, which they understand not. Again, the same author saith. We come together to 〈◊〉 the Church, those things must be spoken, which may be understood. So Augustine, Why are 
Si ad aedificandam Ecclesi m convenitis, ea debent dici que iutelligunt audientes.  things spoken, but to be heard? why are they ponounced, but to be heard? why are they heard, but to be understood? Hereunto tends the saying of Jerome, Let therefore the holy Scriptures, be always in thy hands, and let them be uncissantly tossed in thy mind. Hear than you see, neither 
Ambrose ad 1. Cor. 14. Sint ergo divinae Scripturae, semper in manibus 〈◊〉, et iugiter mente voluantur.  from the word, nor Fathers have 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 have they for pickpurse Purgatory, If we well consider the places alleged for the same, and bring them to the balance of the Sanctuary, they will be found too light.  
First, they think that place of the Apostle to be understood of Purgatory; where he saith, Every man's works shall be tried by fire; which they say is the fire of Purgatory: and by straw, wood, and stubble is meant venial sins: But the true meaning of the Apostle is this, By straw and stubble, is meant false doctrine, and by gold and silver is meant sound doctrine: And so doth Ambrose 〈◊〉 stand it; Opus quod ordere 〈◊〉 〈◊〉 doctrina est: The work that shall burn, is evil 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 trial, maketh proof what doctrine is like unto gold, and what is like unto stubble: The nearer the doctrine of God is brought unto this fire, the clearir it is: chose the doctrine of man's brain; shall vanish away, even as straw is consumed with the fire: So than this is not meant of the fire of Purgatory.  
Secondly, they bring the saying of Christ to prove 
Mat. 5. 25.  a Purgatory; Agree with thine adversary while thou art in the way with him, lest he cast thee into prison; verily thou shalt not come out till thou hast paid the utmost farthing. Now here we must understand, that by the world to come is meant a time, as Matthew makes it plain in the words following: for that which he meaneth by prison, is the same which he meaneth by hell. Again, here by the world to come, is meant a time ensuing this world: So Mark hath it, He shall receive an hundredth 
Mark 10. 〈◊〉.  fold more, and life everlasting in the world to come. Now than the world to come, being a time after this life, can not then be understood of any Purgatory: For they say, it endureth but in this world only: But we acknowledge not so much as a Purgarory in this world's time. And as Augustine observes on this place; Consenti cum adversario etc. Consent with thive adversary in the way; For when we are passed out of this world, Nulla compunctio, vel satisfactio remanebit: There remaineth no compunction or satisfaction for sin; as the tree falls, so it lies: meaning by the tree, man; by the fall, death; 
Ecclus. 3.  and by the place, heaven or hell. For, tertium locumpenitus ignoramus, i'm necesse in scriptures sanctis invenimus: The third place beside heaven and hell, we are utterly ignorant of; we find not in Scripture that there is any. And to conclude with the saying of the Apostle, Every 
2. Cor. 5. 10.  man shall receive the things which are done in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body, whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, god or evil: If according to the body, then what should a Purgatory do? for the body comes not there, as they themselves confess: wherefore I conclude, if there be a Purgatory, wherein the soul suffers, than the reward is not after the body, but after the soul, and so the Apostle is found a liar: But if after the body, than there is no Purgatory: And so the Pope is found a liar, 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 be with the devil, which is not with Christ.  
But before we pass from this Purgatory, let us observe two things which will overthrow all this building. The first is, the place of this Purgatory, where 
The place of Purgatory not to be found.  it should be, and that they know not: Some think it to be near hell; but then the passage (say others) to heaven, will be too long: Some say it is near heaven; but this will not pass for currant; for it is not fit that such a place should be so near heaven: Some think it in the midway between both: Others think it to be every where; but in the end it will prove to be no where.  
Secondly, observe their disagreement about the punishment: 
The pains of Purgatory not known.  Some say, the souls are punished by good Angels: Others say no, It is not a work fit for them, but rather for evil spirits: Some think they are tormented by fire; and others say, by water. Now if they are ignorant of their torments, how can they find a fit means to deliver them out? for, it is necessary, that the Physician have knowledge of the disease, before he can minister a fit remedy unto the patient. Thus while they disagree about the torments, we agree in this, that there is none.  
And herein I cannot forget one thing, namely, the unmercifulness of the Pope, that knowing the souls to be so tormented in Purgatory, would not, out of his Holiness deliver them forth sooner: But now of late days, and though the Pope can, (as they say,) 〈◊〉 〈◊〉 the souls out of Purgatarie: yet will they not without money; no penny no Paternoster, I may conclude the truth of Purgatory, with the delivery of souls, to be as true, as that of Mahomet, that the Angel of death drew Moses his soul out of his nostrils, by the smell of an apple of Paradise; But one thing I am sure of, that they are a hotter Purgatory to the Saints of God, than their imaginary Purgatory, to the souls departed.  
In the third place, let us see what warrant they have for their merits, and supererrogations: here they bring the saying of the Apostle, that every man shall receive 
Rom. 2.  according to his works. Also they bring the saying of Christ: (where he saith,) great is your reward: Ergo, our works do merit and deserve. But for answer to 
Math. 5. 〈◊〉.  this, we have-at hand out of the words themselves; for the Spirit saith not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for works, noting out a 
Gregory in Psal. 145.  desert but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to works, to show the measure of the reward: Saint Gregory notes: It is one thing to render according to works, another for works; for in that, it is said according unto works: the quality of the work is understood, that, whose works appear to be good, his recompense should be glorious: not because the work doth merit any thing at all; but because he hath promised to reward us according to the quality of 
2. Thes. 1. 5. Revel. 3. 4.  the same. But they produce more proofs yet, as that ye may be counted worthy the kingdom of heaven: and they shall walk with me 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 shows: and we are worthy because of his promise; for God hath made himself a debtor: non accipiendo, sed promittendo: not by receiving any thing at our hands, but by promising. We do not say, red quod accepisti: sed redde quod promisisti: render that thou hast received, but render that which thou hast promised.  
That we are not saved for our works and merits, is manifest: first by the word of God, let David speak for all the Prophets; and he will tell us, that God crowneth 
Psal. 103. 4.  us with mercy and compassion; And let Paul speak for all the Apostles, we are saved: 〈◊〉 by the works of righteousness, but according to his mercy; for eternal life is the gift of God. And to conclude with the saying of 
〈◊〉. 3.  Christ, when ye have done what ye can, yet: say we are 
Rom. 6. 23.  unprofitable servants; So than it is evident by the word 
〈◊〉. 17. 10.  of the Lord, that our works merit not.  
I might also show you the judgements of the Fathers in this point; which join with us in this, that we merit nothing by our works; but to comprise many in one, and not to total all in just account: I say with Barnard, sufficit ad meritum, scire quod non sufficiant merita: it is sufficient to merit, to know that our merits are not sufficient. Besides, I could show some of their own Doctors, which are of our opinion; as Paulus Burgenses, Thomas Aquinus, Durandas, Dionysius, Carthusianus, Belermin & others; are constrained to confess the truth of our doctrine: that works are not meritorious.  
I will conclude with this: in every merit, these things 
The nature of merits.  must concur: sit gratuitum, non dibitum a nobis illi, etc. that it be free, not a debt that we owe; for if it be a debt, than it doth not merit? Now who dare say that he oweth not himself, and all that he hath, or can do unto the Lord. And therefore we can not merit, so long 
Rom. 11. 35.  as all we can do is due to God: and not in our own choice to do, or not to do; 2. Sit utile vel commodum illi, etc. That it be profitable and commodious for him, of whom we merit.; But what profit hath God by all our 
Psal. 16.  good works? for how can he which is infinite, receive any more; now whatsoever receiveth increase, is not infinite, but God is infinite: and therefore our, works do him no good. And 3. there must be a proportion between the work and the wages: but what equality between afiait labour, and an infinite reward? I have almost lost myself among these merit-mongers, which have altogether lost themselves among their suppoled merits. Wherefore to end in a word, non pro merito, not for thy merit sbalt thou receive eternal life: sed tantum pro gratia: but for grace. 
The prayers of Rome.   
Now let me transport your meditations for a while, 
O Maria matter gratia, matter misericordia, tu nos ab host besiege, & hora mortis suscipe.  among their prayers: but not to pray with them; for they pray to stocks, images, Saints, and Devils. They have a pretty distinction of prayer and worship: namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, latria belongs to God, & may not be imparted to men or Angels: but Doulia may be given to God, men and Angels. It seems they never observed 
Veni regina gentium, deal flammas reatuum, deal quod cunque denium da vititam innoceutium.  Augustine upon this, Doulia debitur Deo, tanquam Domino: religious service is due unto God, as he is a Lord. Latria vero non nisi Deo, tanquam Deo. Religious worship is only due to God, as he is God. Let it be what it will be: all is due to the Lord, and none to Saints, or Angels. 
Paul Apostle, te deprecor, ut ab Angelo sathanae me eripias & a ventura ira liberes, & in caelum introducas.   
I will set before you a dish of this fruit for your judgements to feed upon: but not for your affections to digest. And first I will begin with Mary; for upon the day of her conception, they have this prayer. O Marry the mother of grace, the mother of mercy, defend thou us from our ghostly enemy, and receive us at the hour 
O faelix Aposte magne matter jacobe te colentes adiwa, peregtinos undeque tuos clemens protege, ducens ad caelestia.  of death. Again in the visitation of Mary they use to say; extinguish the fiery heat of our sin: blot out what is amiss, and cause us to lead an innocent life. I could spend a whole hour to show you such stuff as this is; but to let you see somewhat of Paul. O blessed Apostle, Paul, I pray thes that thou wilt deliver me from the Angel of Satan, and defend me from wrath to come, and bring 
O Crux lignum triumphale, mundi verasalus, vale inter ligna nullum tale frond, flore, germine medicina Christianasanes salva, aegros sana.  me into heaven; the like they have to james. O happy Apostle and mighty Martyr james, help thy worshippers, defend courteously thy pilgrims on every side, and bring them to heavenly joy.: and now as God said to the Prophet, come and I will show you greater abominations. O Cross triumphant wood, all hail, world's true health, among all the trees in the wood, there's not thy like for blossom, bough, and bud: Christians Physic, save the sound, and heal the sick: And thus I have given you a taste of some of their abominations, and presently I will show you how they are contrary to the word of jehovah.  
1. Now the warrant they have for their prayer to Saints and Angels, is none at all; but chose we are commanded to pray to God; Pray to thy Father which is in 
Matth. 6. 2.  secret: and again, At that day (saith Christ) you shall 
john 6. 26.  ask in my Name. And james tells us whither to go for wisdom, namely to God; but not a word of Saints 
jam. 1. 6.  or Angels. A doctrine never heard of before this adulterous generation sprung up: The Angels in heaven have refused the same, and Saints upon earth denied 
Revel. 19  it. What shall I say? is it not against the word of 
Acts 10. 26.  the Lord, and a counterfeit coin come forth of the devils mint to delude the world with all.  
2. It is against the office of Christ; for he is the Mediator between God and man, namely, the man Christ: 
2. Tim. 2. 5 Gal. 3. 19 〈◊〉 2. 1.  now then to make Angels, and Saints Mediators, 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 rob him of his honour.  
4. It is Idolatry, that is a breach of the first Commandment, Thou shalt have none other gods before me. Now whom we pray unto we put confidence in, and cursed are they which trust in any creatures.  
5. It is a sin of blasphemy; for why do they go to creatures, but because they doubt of the mercy, and love of God? and what is more injurious, then to make God less merciful than creatures?  
6. It is in vain 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 us, and lacob 
Efa. 63. 16. Eccles. 9 5.  knoweth us not: The living know that they shall die but the dead know nothing. To conclude, we must pray to him, Pro quo nullus interpellat, for whom no man pries; sed ipse pro omnibus, but he prays for all.  
I might trouble your ears with their unwritten verities; 
Papists unwritten virtues.  which they affirm to be of as great authority as the Scriptures but this I answer briefly.  
First say, that there are many things which the Prophets, Christ, and the Apostles taught: It follows not therefore, that the Church should seek for them, because we know them not when we have found them, and as soon we may embrace a lie, as a truth.  
Secondly, admit that we could meet with the right, yet there, is no need of them: For these things are written, 
john 20. 30.  that we might believe and in believing we might have life eternal: as Augustine notes, Many things were done which are not written, (saith he) 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 salvation of the faithful.  
Thirdly, God hath forbidden us to seek after any thing, save what is written, not to add to the word of God. 
Deut. 4. 2. Revel. 22. 18.  It were better for a man to mourn all the days of his life, then to make himself merry, with the breach of the word of the Lord, that is, to play with it.  
Again, what warrant have they for to take away the second commandment of God, as not worthy to stand in the leaves of his Book? Sure I am, they ought not so to do; for, Thou shalt not take from the word of the Lord. 
Deut. 4. 2. Revel. 22.  The Law was concluded with this, and so was the Gospel; Thou shalt not add to the word, nor take aught from the same.  
What warrant have 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 we are to consider a fourfold 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 will was to be able not to sin. The second is, Post lapsum qualis libertas, fit reliqua ante regenerationem: What freedom is remaining after the fall, before regeneration: and 
Gen. 6. 5.  that is a will free to sin, but not to good, a will, tantum ad malum: only to evil. The third is, Libert as voluntatis post regeneationem: the liberty of the will aftor regeneration: and this is partim ad bene & partim ad male operandum: partly to do good, and partly to do evil: So that if we will well, it is of God; if evil, it is of ourselves: 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 freeness thereof obtain grace, but by grace obtains freedom. 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 liberty, the will shall be free, tantum ad bonum, only to good, and not ad malum, to evil. The sum is this, before the fall, the will was free to good and evil; by nature free to evil, by grace free in part, and by glory perfect.  
I must not omit their pardons, because they enrich 
Of the Pope's Patdons.  the Pope's offer, and derogate from the death of Christ: who can forgive sin but God? yet the Pope will; and mark well the manner: for first he pardons, not only sins passed, but also sins to come, so that he both pardoneth, 
john 8, 11.  and pattoniseth sins; whereas Christ saith to the contrary: go and sin no more. Secondly, he 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 only to God. Thirdly, he pardons such as he never saw: and cannot tell whether they have repent them of their sins or no; whereas pardon is to be granted, to such as repent them of their sins. And to fill up the measure of his iniquity. Mandanius Angelis quarenus animas omnium accedentium. We command the Angels to carry all the souls of them that come to Rome this year out of Purgatory, into Paradise: Et concedimus cruce signatis, ut ad eorum vota, duas vel tres animas, quas vellent, è Purgatorio liberarent: And we grant to all those that have taken upon them the holy Cross, to deliver two or three souls at their pleasure out of Purgatory. And surely could it be proved, that the Pope could forgive sins, I would presently turn Papist.  
And here let me acquaint your understanding with the author of these pardons; who (as I find,) was Gregory the first: for he proclaimed, that whosoever would come to Rome, to visit the Temples, should have clean remission of sins. Then came Boniface the 8. and made the year of jubilee or grace, every hundred years, with the like promises. Then after him came Clement the sixth; and brought it from an hundred years, to fifty, with the same promises: Plaenariam indulgentiam, full remission of all their sins, apaena et culpa toties quoties.  
But the thing observable is this, why so great a benefit 
Pope's unmer cifulnesse.  as this, (as they say); did sleep so long before it was known? either it could not be found, or they were very unmerciful, to keep the people in sin, and might have freed them of the same. But now pardons being found, note the manner: not a jot without money; for no penny, no paternoster. And here two things must be looked unto: first, that we keep the Pope's favour: secondly, that we have large purses, or we may go without pardons. For conclusion, the true Church of God is taught, that pardons are not to be bought with gold, and silver: but with the blood of Christ. 
1. Pet. 1. 18.   
What should I speak of their pilgrimages, unto lying vanities, their stews established by authority: a hell above ground? where lust, the daughter of idleness hath access to whoredom; or their Masses, cloistered Nuns, single life, treasons, murders, and a world of the like: whereby they are abominable to God, odious to man, and comparable to the devil; Their Religion damnable, their practice blood and cruelty, and themselves famous for villainy.  
Thus than you see, the Papist walk not after the word of righteousness, no; holy Scriptures are rejected, and in stead thereof is come darkness: and darkness 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, persecutors of his Saints, and sacrificers to the devil; I am glad I am rid of them, let them go: but God give us grace never to follow them.  
〈◊〉 we home to ourselves, and see, whether we can find any among ourselves, which walk far wide from the word of righteousness. And here first I will begin with the Usurer, whose art is cruelty: and therefore God did prohibit the same, as too barbarous and diabolical to be in the Church of God. Therefore, when thou lendest money to the poor, thou shalt not be as a usurer to them. Now if you would know what usury is, the text saith, it is nashak, whereof cometh neshek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies, to bite or gnaw. Well saith the usurer, now I see it is lawful to take use: so that it be not to the hurt of the borrower, whereby to bite him. But stay a little and hearken unto God, what he saith more of this by the Prophet; he shall live for ever, which hath not given upon usury: where the word tarbith is used: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is to increase; and it comes of rabah, to multiply. So that to be an usurer, is to take more than he puts forth, and to take increase, is to bite; there being no more difference between nashak, and rabah: but this rabah, is to take increase, and nashak is the nature of it: namely to bite. So than you see he which taketh increase for his monty, is a biter: and so doth Ambrose observe. Such are the benefits that you rich men bestow, 
〈◊〉 〈◊〉 〈◊〉 beneficia, minus datis, & plus exigitis talis humanitas, ut spolietis etiam subvenitis. Deut. 23. 19 Rom. 9 3.  you give out little, and require much again, such is your kindness, that you undo them whom ye help; This is the nature of usury.  
The persons to whom they might not lend upon usury, were their brethren; And by brethren in this place is meant brethren of nation, as Paul saith. I have great heaviness for my brethren, that is, for the nation of the jews. And to these it was not lawful to lend on usury: not one jew to another jewe. Now by the same rule it is nor lawful for one English man, to lend to another: and so of other nations. But the chief end why God forbids to lend to their brethren, was to show that in the Church this diabolical art should not be used. As for idolaters, and enemies to Religion, they might lend to such on usury, and for the rooting out of these wicked ones; but among themselves it might not be used. And 
1. Thes. 4. 6. Matth. 5. 17.  this statut-law remaineth still vnrepealed.  
The like I might speak of stage-plays, drunkenness, pride, adultery, swearing, lying, murdering.  
I have not yet done with this word of righteousness. God's word is called righteous; first, because of the author, which is God. Holy men spoke as they were moved by the spirit of God: and from God that is perfect, there 
A deo perfecto nihil malum nihil turpe est.  is no evil and filthy thing. And for this end the Prophets cried: the mouth of the Lord, the mouth of the Lord: to show that God was the author thereof, which may be proved thus, 1. Est antiquitas, the antiquity, which is before all writing, as God is before all creatures, 2. Hormonia pulcherima, the most sweet harmony and consent, between Moses, the Prophets, and Apostles: which though they lived many years differing, yet do they all agree in one thing, 3. the true accomplishing of those things, spoken of by them, 4. the overthrow and downfall of those that have opposed themselves against their sayings; all which do plainly demonstrate, that God is the author of them.  
Secondly, they are righteous, because they are instruments 
Word instrument that make us righteous.  to bring us unto righteousness: The whole Scripture is given us by inspiration, and is profitable to teach, to instruct in righteousness, that the man of God may be made perfect to every good work. Now where the effect is holy, the cause must needs be righteous.  
Thirdly, God's word must needs be righteous, because it teacheth a doctrine, which is holy, pure, righteous etc.  
Is God's word righteous? then well note the blasphemy 
Apostoli quaedam scripseiunt, non ut scripta illa praecssent fidei, & religioni nostrae, sed potius ut sabessent. Albertus' Pigh. hieral. li. 1. c. 2. Abert. conttou. 3. de eccles.  of the Papists against the same: The Apostles wrote certain things, not that their writings should be above our faith and religion, but rather that they should be under, saith Albertus.  
See what an imputation he lays upon the Apostles Epistles, that they are not able to direct us in faith and true religion. Observe yet another blasphemy of his; The Scriptures are double judges: Now we know that a double judge is altogether unprofitable, and not fit for 
Sunt scripturae mutaiudices. Andradius in l. b. defence.  that place; Even so are the Scriptures by his argument, and of less account than their traditions. So it appears by the saying of Andradius, Neither in those books, 
Neque in ipsis libtis, quibus sacramysteria sunt, quippiam inest divinitatis, quae nos ad credendum, quae illis continentur, aliqu religione constringat.  wherein the sacred mysteries are written, is there one jot of divinity, which by any force of religion can bind us to believe what is there in contained. By whose saying you hear, 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: Lodovicus saith, The Scripture is as it were dead ink; fit for no use, but to be caitaway. So the Papists esteem of 
Scriptura est quafi mortuum atramentum.  God's holy word, as an unholy writing, saying, What advantage hath this fable of Christ brought unto us? So the whole Gospel, is reckoned by them as a fable. In a word, 
O quantum nobis fabula ista de Christo?  the whole Scripture is accounted unholy. But whether it be more meet to believe God, or man, let the world judge, David saith, that the Scriptures are pure and undefiled, And Christ saith, that they are true and holy; And I say, let God's word be righteous, and the Papists blasphemers.  
Now I come to the works of righteousness, which 
Works of righteousness.  we must sow; yet not as the Papists; Necessitate efficientiae: They are necessary as efficient causes; together with faith of our salvation: but, necessitate praesentiae, they are necessary for the present; and we cannot be without them: For, faith doth justify, and works do testify: Credis in Christum? fac Christi opera, ut viuat' fides tua: Dost thou believe in Christ? do thou Christ's works, that thy faith may live. There is a threefold use of the works of righteousness: first, God's glory; secondly, the good of others; and thirdly, our own comfort. How shall it appear that we are justified, if the 
Sicut corporis huius vitam, & corporis motu dignoscimus, sic fidei vitam ex operibus bonis.  fruit of righteousness be not seen? as Barnard saith, As we discern 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 do the works of righteousness, observe 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 be good and equal, as whether God hath commanded the same or no: for sometimes lawful things are unlawful. Again, sometimes unlawful things are lawful: As thus, to kill and murder a man's own child, is unlawful; yet if God command it, then is it lawful: as for example in Abraham, which was commanded to kill his-sonne, which, if he had refused, had sinned: and to have done it without command, had been a sin likewise. Or thus, It is lawful to pray one for another; yet when God forbids it, then is it a sin to pray, not in respect of the subject of prayer, but because it is a disobedience unto God's command, as appeareth by the Prophet jeremy. 
jer. 7. 14.   
Again, lawful things done by some, are virtues; which being done by others are sin: As thus, It is lawful for a Magistrate to put a murderer to death, but for a private man it is a sin: Therefore that is a false rule, that many examine things, by, Whether it be good or equal, and not whether God hath commanded it or no. By this rule the usurer examines his usury; In deed, saith he, God hath forbidden it, yet mark what profit comes hereof: Men that can use no calling may live if they have money. Besides mark what good it doth unto the borrower: Many are made by borrowing; and to give over the same would do much hurt. But this is a false rule, if God hath not commanded the same, it is altogether unlawful. By the same rule we measure our charity, saying, If I shall give unto the poor, and relieve the needy, than I my self may want. Likewise in their callings: If I shall tell the truth in selling, use 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 deny not, but that it is good for a man to keep his estate, and not to grow into poverty; yet not by such a means, as God hath not commanded. By such a false rule, Saul examined his obedience: Shall I kill the King, and the chief cattle? no, I may have a great ransom for the King; and for the cattle, they will serve for sacrifice, or for breed, or the like; and therefore it is better to preserve the King, and the best cattle alive. But for all his wisdom, God told him that he was a fool, and had sinned in so doing; and therefore he received a just recompense for his desert. It is dangerous to call God's 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 be been. That you may take your work along with you, observe, there must be first, knowledge; secondly, faith; thirdly, readiness.  
1. There must be knowledge: for every action is to be known before it can be well done; either we shall do more than we ought, or less than we should. The heathen man could say, that he that knoweth not what he seeketh, cannot tell when to find that which he lacketh; as Cato observes: 
Ignotum tibi nolito praeponere notis:  
Cognita indicio constant, incognita casu.  Do not thou prefer any thing unknown, before things that are known: Known things stand in judgement, and unknown in chance. As the common Proverb is, A blind man may catch a Hare; and as well may an ignorant man light upon some of the precepts of God; yet seldom seen. Pythagoras hath a pretty saying; He that knoweth not what he ought to know, is a brute beast among men; He that knoweth no more than he hath need of, is a man among bruit beast; and He that knoweth all that may be known, is a God among men. And because knowledge is the ground of all Arts, God taught his people 
josh. 1. 8.  first to know, and then to do; for the way to do well, is to know the good.  
2. It must be done with the heart: that is, in zeal, love, reverence, fear, and the like: Vt sit ex vera fide, That it be of true faith: not so much the things themselves, 
Non tam res ipse quam hominum affectus spectantur.  as the affections of men are to be viewed. Witnesseth that of Mark, where the widows two Mites were more regarded, than the abundance of the rich men; because they came from the heart. Good things done with an evil mind, are but splendida peccata: glorious sins: Wherefore God said, O that there were an heart in this people to 
Deut. 5. 29.  keep my Commandments: for where there is no heart in the action, there is no faith; if no faith, it cannot be well done.  
3. It must be done with readiness: We must imitate the Angels, which are said to have wings; to note out their readiness in executing the will of God. God will have his work done, when he commands; not when we please: While it is called to day, harden not your hearts. It was the saying of Christ to Zaeheus; Come down at once: Delays must not be made in God's service; but as Christ said in another case unto judas, That thou dost, do it quickly.  
4. And lastly must be faithfulness, to do all that that God commands, and no more: for to do less than God doth command, is disobedience; and to do more, is mere presumption and will worship. It was David's care and resolution, to have respect unto all his commandments.  
Thirdly, that it be righteous, it must be done to a good end; for to do good works, and not to a good end: is either vainglory, or mere hypocrisy; as to instance it thus. It is a good work to give alms, to feed the hungry, and clothe the naked; But if these be done to be commended of men, or for the obtaining of credit, rather than for the good of the common wealth, it is not commendable. So we may say, it is bonum, in respect of the act: but not been, in respect of the end. Therefore to do good works to a good end, take these three things along with you.  
1. That they be, propter gloriam Dei, for the glory of 
How to do good.  God: That is, that the love and zeal to God's glory, constrain us hereunto: as the Apostle speaketh: do all that ye do to the glory of God.  
2. That they be, propter nostram salutem, for our salvation.  
3. That they be done to the good and profit of others, as the Apostle teacheth, that every thing may minister grace unto the hearers: for whatsoever is done is not right, quod non conducit ad praepositam utilitatem, which belongs not to an intended profit.  
Thus you see the word of righteousness, that it must be the rule of all our actions; as also you see the works of righteousness: and how to do them. Now before I let you pass from this part, I would have you to mark how our adversaries do slander us, (saying,) that the Church of England teacheth faith without good works, and giveth liberty to sin: being a doctrine of liscenciousnesse to all impiety: insomuch that many are kept from us by reason of these slanders, falsely laid upon us. The consideration whereof at the first sight, seems like a great mountain: yet after deliberation, it is less than a moulehill. For if they so blaspheme the holy word of God, it is no wonder they thus slander us. Besides, it 
Slanders of the Papists.  hath been an usual thing with them of old, thus to slander the people of God. They accuse Wickliff that he should say, that Luther did hold magistrates not lawful: that Calvin said, that Christ despaired on the Cross; that Beza was turned to popery, and so died: (who was then alive, and by his own writing proved them liars;) that Calvin fell into blasphemy; with many more of the like nature. But to bring this home to their doors, to pay them with their own coin, and to beat them with their own weapons: for do not they themselves teach a doctrine of liscentiousnesse? yes, unspeakable villainies, both countenanced, and canonised for worthies: as murders, rapes, perjuries adulteries, and the like: as the spruce of such a diabolical Religion.  
Thus much for the subject, Righteousness now follows the property of the work, which is to sow.   

The second part of the seed-time.  
Sow to yourselves in right consnesse. The property of the work is now to be observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sow: sowing is sometimes taken for casting of seed into the ground, as thou shalt not sow the ground with mingled seed, some time for preaching of the word; the sower went out to sow: 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 we are beholding to God that we are men, but unto ourselves that we are good men. But the contrary is, God both makes us: and makes us good men; and then being good, we labour to do well. That is (as my text saith,) to sow good works, as the wise man exhorts: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Babokar zerang eth-zargnaeca: Betimes sow thy seed. That is, betimes do good: and he gives the reason; The sour of righteousness shall be truly rewarded. 
〈◊〉 3. 2.  Man's life is a continual sowing, either good or bad seed: the seed is the work, the ground God and man, and the doing or acting is the sowing.  
The metapher holds well, for first we know that the husbandman casteth his seed into the ground, covers it with earth: there it rots and seems to perish, as though he should never have good of the same; and thus would a man judge, that knows not what belongs to that art: and that he were foolish to cast his seed into the earth, upon so hopeless a gain. Even so the sowing of good 
Obedience 〈◊〉 to be 〈◊〉. for the 〈◊〉.  and charitable works, seems to be lost, because we see not the fruit of our labour: as john noteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Yet it appeareth not what we are. Therefore Solomon 
Eccles 11. 6.  compareth this sowing, unto the casting of bread upon the waters: which at the first seemeth to perish. And this is the estate of the godly: they pray, fast, give alms, honour God, love man, observe his laws, do his commandments, with the like; yet what is to be seen of all this: What profit hath a man of all his labours, saith Solomon. Where is the distinction of good and bad, they seem to be all one yet; Cain and Abel, in one field: Cam and japha, in one ark: Ishmael and Isaake, in one family: Esau and jacob, in one womb: Peter and judas, in one company: tears and wheat grown together in one field, good and evil are not yet diserned. And do not then our labours seem to be lost? May we not say with Esay: I have laboured in vain? So the world judges, and we in some sort find: for our life is yet hid with God in Christ; Only we have some peace of conscience that the world see a not, and the love of God, which it knoweth: not. But we know, that when he shall appear, we shall be like him, as the Apostle john saith: and much like those verses which we read of Pythagoras. 
Corpore deposit liberam si scandis in aethram,  
Tunc dem aeternus fies, mortalia linquens:  
If quite from earthly dross thou soar,  
Then shalt thou be a God, and die no more.   
But as yet all our labours are like unto the husbandman's seed cast into the earth, which seems to rot, and utterly to perish. It is reported of Hillary, that from the fourteenth year of his age, to the 84. had served the Lord in sowing this seed: yet it seemed to him lost, 
Egredere 〈◊〉 ma egredere quid times, quid dubitas.  while he uttered this sentence. Go forth O my soul, go forth, why art thou afraid? why doubtest thou? Likewise job said. What shall I do, whether shall I turn, when the Lord shall-comc to judgement. Thus the godly are subject to trouble of spirit, and vexation of conscience; The world sees not the fruit, and we perceive not the fullness of our sowing as yet; only here is our comfort, our works are with the Lord, and the crown of righteousness shall come hereafter.  
Secondly the husbandman receives not the benefit of 
Reward of 〈◊〉 godly not 〈◊〉  his labours as soon as he hath sown his seed: it is long in growing up, in ripening, and at the length is cut down and brought into the barn. Even so is it with the godly, now they sow, and reap hereafter. This world is the seed time, the next is the harvest time; and so much the wise man shows, saying: Cast thy bread up 
Eccles. 12. 〈◊〉  on the waters, and after many days thou shalt find it. The like saith the Apostle Paul. I have fought a good fight, 
2. Tim. 4. 8.  I have kept the faith. Here is his seemed time: the harvest sollowes; Hence forth is laid up for me, the crown of righteousness. In this world the children of God are but in their apprenticeship, to learn their art: they shall be truly free men only in heaven; this is their time of fear and trembling: the harvest of full-ioy and happiness is hereafter.  
The Church is compared to a vineyard, that is first digged, then planted, groweth, bloweth, and afterward cometh the liquor. Sometime also to a ship that goes to the Sea, and is beaten with the waves, tossed with the winds: and then at the length comes home, full fraughted with Merchandise. Also to a building, wherein there is much hewing, squaring, and great pains taking, before it be a fit habitation. To a field that is ploughed, sown, harrowed, grows, ripens, and then comes the harvest. The child of God is a planter, a Merchant, a builder, and a husbandman: but the wine is not yet tasted of, the ship is not yet returned, the house is not yet inhabited, and the seed is not yet in the barn; Therefore I say unto you, as the Apostle said to his hearers: ye have need of patience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that after ye have done the will of God, ye may receive the promise: yet a little, and he that shall come, will come: Post lacramas risus, post exilium Paradisus: After weeping, comes laughing: and after banishment, comes Paradise: After sowing comes harvest, and after obedience comes glory.  
The husbandman comforts himself with the presedence 
〈◊〉 hope of 〈◊〉 godly.  of his labours, and feeds upon future hopes: His well dunged and manured ground, his seasonable tillage, and his good seed, will surely bring a plentiful harvest in the end, more than answerable to his pains. 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 soul, with the grace of God, his seasonable and good seed of obedience, puts him in such an hope, and gives him such assurance of a blessed harvest, that he will not sell his future estate, for a present Monarchy. Moses' had rather forego his present dignities, then lose his future hopes.  
Thirdly, it is fitly compared to sowing, because as one corn brings forth many, and a little increaieth 
Great gain is in obedience.  much: so the seed of righteousness brings forth an unspeakable weight of glory: Eye hath not seen, care hath not heard, neither hath it entered into the heart of man, what God hath laid up for those that love him; so 
Quod nequit numerari, adeo graeciosa, quod compatari, adeo diutina, quod nequit terminari.  great is the reward, as that it cannot be numbered; so precious, as that it cannot be valued; so lasting, as that it ever endureth.  
O joy above all joys; mirth without sorrow; life without labour; light without darkness; aglorious reward, for so small a work. Here is a blessed increase, and yet no usury; an hundred for ten, yea, a thousand for one, yet no extortion: our seed finite, the reward infinite. A cup of cold water given to a pious use, shall be put in the Chronicles of heaven, and rewarded with no less than a kingdom.  
Fourthly observe, that out of one hand comes many grains, and corns, which are dispersed into many parts of the field: So the good child of God, must be as plentiful in good works, doing good unto many. The servant is not above his Lord. If Christ so sowed, we ought to follow: For, omnis Christi actio nostra debet esse instructio. Every action of Christ, aught to be our instruction, who went about doing good unto all people. Among the jews none might be a Rabbin, till he could speak seven languages, the tree is not accounted a good tree, till it bring forth much fruit; and who can be a good Christian, till he be found fruitful in good works.  
A Christian must be like the tree, that Clusius reports of; calling it the Indian fig-tree: and Gorobius calleth 
A strange tree.  it the tree of Adam's transgression. Let it be what it is, it groweth up with one fair body, the branches spreading themselves very large, reaching down unto the earth, taking hold thereof, and springeth up again into little trees: that often it comes to pass, that the ground is covered, and overspread for the space of a mile, with the over spreading branches. The Christian is compared in Scripture to a fig tree: It seems that this is the cause of it, to teach the child of God, to be as far 
Christians are to do good to many.  spreading with his works. We read, that when Christ fed the people, he fed them by multitudes; to teach us to do good unto many: While we have time (saith the Apostle) let us do good unto all. When the air hath given influence, the clouds sent down the seasonable dews of grace, and the sun of righteousness bestowed his kindly heat, than a Christian becomes fruitful. Man is compared to the earth, that brings forth herbs of all colours and fashions, and of several smells. These herbs are as dumb masters to teach us our duty, to be plentiful in good works, of all sorts; as Peter teacheth, 
2. Pet. 1, 5, 6, 7.  join virtue with faith; and with virtue; knowledge; with knowledge, temperance; with temperance, patience; with patience, godliness; with godliness, brotherly kindness; and with brotherly kindness, love: See what a golden chain of virtues are here linked together. That which was prophesied of us, must be made true in us; Our robes (namely our works) must be wrought with divers colours. It must not be with us as it was with the Athenians. For the more good they did know, the less they did: But, Scire tuum nihil est, nisi te scire hoc sciat alter: Thy knowledge is nothing, unless another man know that thou hast knowledge.  
Fiftly, it is fitly compared unto sowing, because the best seed is to be put into the ground: to teach man 
We must do the best good.  what seed of obedience to sow, (namely, the best) And to show the same, God commanded in the Law, they should offer the best of all their cattle, and without blemish. It is not the sowing, but the good sowing, that brings this harvest of happiness: For, the husbandman knows, if he should cast bad seed into the earth, that either it would not spring up; or being sprung up, it would come to be lank, and empty corn. So if we sow seed which is not good, it will die, and perish; or if it doesping up, to give us any comfort, it is unitable, and vanishing. Therefore our seed must be such, as that it will endure the earth, undergo the storms and boisterous weather. When the merchant sets his ship to the sea, he looks that it be sound within and without, and able to endure the weather; or else she is never like to return home again; but with loss. Would a Christian send forth his seed of obedience: let it be good, that it may endure all weathers; otherwise it will hardly return again: and if it do, it will be 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 Marry, who brought ointment, and that very costly, to anoint Christ: She knew she ought to observe the custom of the Law, in bringing the best: as strictly should we observe, and perform this duty, in sowing the best obedience: For, it will be more glorious unto God, and with greater profit return again unto ourselves.  
Here I cannot but condole, and wish mine eyes to weep day and night, for the seed of our dissembling 
Dissembling Protestants.  Protestants; who like the Grecians, speak much, and do little: They believe as Christians, but live as Pagans; civil in speech, rude in their manners: The name of God is in their tongues, but the fear of God is not in their hearts. The Papists call us Solifideans, but our works do declare us rather Nolifideans; for the more we know, the less good we do: we fry in words, and freeze in deeds; speak by else, and work by inches; changing works into words; and godly devotion into bare knowledge.  
O remember that the urim, and the 〈◊〉 must go together: That is light of knowledge, and holiness of life: for there is as great danger, in not doing of good, as there is profit in forbearing of evil, It was a question, whether it were better to have a so that hurts not, or a friend that helps not.  
The rich man is in hell; Non quod abstulerit: Not for taking away another man's: Sed quod non donarit sua; But because he gave not of his own.  
Barrenness was ever accounted a curse, a shame, and areproch. The first borne of idlesle is to do nothing, The second, is to do some thing to no purpose. And the third is to do that which is pernicious and hurtful. 
The sowing of wicked men.  Some will take no pains in sowing; unless the devil set them a work, and too many have we of these sowers in this land: So that I think, there was never more filthiness in Sodom, drunkenness in Flanders, lying in Crete, and hypocrisy in jury, then is now practised in England: The custom of iniquity, hath so chased away the shame of sin, that common wickedness, is taken for no private offence. He ere is such unmercifulness, bribing, oppressing, and grinding the faces of the poor, as if there were no God to honour, Devil to dread, Heaven to hope for, nor hell to shun. Men are more ready to keep their money then their consciences, and their souls are of less credit, than their seals.  
Is this the sowing of our Christians, the practice of our profession, the seal of our faith, and the fruit of our Religion? O remember the tree that had no fruit on it was accursed: how much more when there is evil fruit thereon; as drunkenness, adultery, swearing, lying, stealing, kill, bribing, etc. Some cruel as Lions, crafty as Foxes, filthy as swine, envious as dogs, and as ravenous as wolves. Homo homini lupus est. Man it to man a wolf.  
Therefore let my counsel be unto you, as Daniel was unto the King. Break off your sins by righteousness, 
Dan. 4.  and your iniquity by mercy towards the poor; let your souls be pure, your hearts zealous, your lives religious, your actions holy, and your hands 〈◊〉 or good works: that it may be said to you, as it was to that good servant; Well done thou good and faithful servant, enter into thy master's joy.  
Give me leave to speak one word more of this terrene sowing, which is a work very laborious: yet not like unto the spiritual sowing: a work very hard, yet effected with ease; greatly opposed, yet not hindered: much neglected, yet most necessary: commonly despised, yet none more amiable. A work it is, (saith Saint Paul.) Work out your salvation with fear and trembling; For the kingdom of heaven comes not with observation: there belongs more unto it, then have and hold it; diligence that industerous worke-master, must work it out: it is not gotten by speculation: For the 
Vita brevis via longa si vis ad metam pervenire incipe celeritet currere.  life of man is short, the way is long: if thou wilt come unto the work, begin to run with speed; The more a man hath to do, and little time allowed, the greater is his labour to effect it. 
Qui cupit optatem cursu contingeremetam,  
Multa tulit facitque miser sudavit & alist:  
He that in running doth desire the wished mark to touch,  
He runneth very speedily, and sweateth very much.  Nothing can be effected without labour, and shall we think heaven to be obtained with a song.  
Idleness in humane affairs is accounted a sin, but in Religion a double sin, and many are infected therewith, which rather than they will take a little pains to walk in the paths of righteousness, that leads to heaven, they will tumble in the green pleasures of iniquity, which lead to hell. The common harlot the world, with her painted amorous face, hath so bewitched the fools of this age, that they are sick of love, and every one is ready to do her the best service they can. Some are so infected with the silken dropsy, that they cannot tread in the paths of salvation without a Coach, and then they go but like unto a snail, lest they should come there too soon, The usurer would walk in this would walk in this way, but he hath not yet read over his bills, nor gotten the wax clear from his fingers: and he is very unwilling to go and leave any thing unfinished: for he thinks to get more in one hour by a piece of paper, (and that with less pains,) then in this way in a whole 
The world's apology against the seed of obedience.  month (with greater labour.) The drunkard sits at ease on his seat, and no sooner calls for one pot, but he shall have two; Therefore he cares not to come into this patly, lest their should be no tap-houses in the way: for he cannot go far without a draft, and the journey being long, he faints to think of it. My lady lust will not come in this path, because she cannot meet with her companions, and to leave her whorish trade, and take pains for her living in an honest course, she will not: for she gets her maintenance with more ease, and often, the pox with all, as an overplusse: So she resolves not to go the way to heaven, and rather than she will take the pains for it, she will go without it. The fashion mungers, with their top and top-gallants, think this way to be both too narrow, and the ceiling too low: it will spoil the fashion of their ruffs, unfrizle their hair, and stain their beauty: yet if they might have a coach of ease drawn with two horses: pride and pleasure, they are half minded to God, but deny them this, and you shall lose their company: the path hard, the journey long, and the pains great; a work too hard for these dainty dames: their fingers too tender to handle this seed, and their roundabouts too broad, to enter in at that door. The Lawyer would travel this journey, were it not a way of peace, and that is not for his profit; here truth is to be spoken, and justice to be performed: a work too hard for him, a seed that never came within his garner; He thinks to get more in one Terms lying, then in a whole years truth in Religion: and so had rather have a journey at Candlemas to Westminster, then at Midsummer to heaven; Thus because the way seems troublesome, the pain great, so long before they shall have their wages, they resolve not to sow this seed at all.  
Religion was wont to be a pleasure, now it is reckoned a labour: it is too hot in summer, they dare not come to the Church then, lest it make their heads to ache: in winter too cold, than they refuse to come, because they must not bring a fire with them; so that Religion is never in season with these, and they can find no time to sow this seed. In the winter the storms are too boisterous, and in the summer, the Sun is too hot: so they keep the seed still unsowne.  
Is godliness become laborious, and the practice of piety unprofitable, that the ways of Zion lament, because few come to the solemn assemblies: that a man may with more ease go out at a Church door, then in at a Playhouse gate. Most men, (with Demas,) show Religion a 
Lamen 1. 4.  fair pair of heels, I will commend unto your considerations a story, (how true it is I know not,) of a certain man that did still send his wife to sow this seed, the practice of Religion: at length when they came to 
Mark this story.  knock at heaven gates, Peter, (being the imagined porter,) lets in the woman, but keeps out the man, answering him thus. Illa intravit prose & te. She is entered both for herself, and for thee: for as she went to the Church for thee, so she must go into heaven for thee. We may well moralise upon this: for if we will not labour to have a personality of faith, and a propriety of devotion and Religion, serving God in our own persons, and sowing this seed with our own hands, we may go to the gate of desire, but be turned back again with confusion: Then will the old verse be renewed.  

Scilicet immemores supera ut convexa revisant,  
Rursus & 〈◊〉 in corpora velle reverti.   
Therefore let us with joshuah, serve the Lord in our own person, that we may be blessed in ourselves. For the just shall live 〈◊〉, in his faith; not by another man's faith: And therefore see thou keep God's commandments, Non memoria, sedvita: Not in thy memory, but in thy life: Non ut reddas ea, sed ut facias ea: Not to say them by rote, but to do them: That so we may say with the Apostle. We have kept the faith, and henceforth is laid up for us a crown of righteousness.   

The Propriety of the persons, You.  
LAcem, You: These are the persons, and the last part of the seed time. God's commandments are all 
The propriety of the persons.  set down in the second person; Thou, You, and Ye: Hereby to show, that none must deny his service to God, nor to have any cuasion or staringhole from this duty. Non dicamus, We may not say, Quid nobis & tibi est? What have we to do 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 apply them in particular; as the Apostle like a good Logician, fiames an argument out of the generality of God's promises thus: 

Christ came to save sinners: (there is his proposition)  
But I am a sinner: (there is his assumption)  
Ergo, He came to save me. (here is the conclusion)    
Thus every man, when he hears Gods commandments, is to frame his argument to himself in this 
Every man to apply God's commandment to himself.  manner 

God's commandments are given to men:  
But I am a man: Ergo.  
God's commandments are given to me.   And so from this argument we should come to another, of practising, in this sort. 

Whosoever is exhorted must obey:  
But I am exhorted:  
Therefore, I must obey,    
And hereunto serneth the saying of Christ, 〈◊〉 which I say unto you; I say unto all men: even so when God saith, Thou shalt, Ye 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 unto you, I say unto all: sow to yourselves in righteousness.  
But is there none (for all that hath be said) that do apologise for themselves, saying, We are great men, and therefore to be freed in this thing (as the manner is) O thou man of God, go into the land of judah, and prophecy 
Amost. 3.  there, but prophesy no more at Bethel; (why?) for it is the kings Court. Thus they fight against the Lord, with his own weapons: and prove so much the worse, as they might have been the better: and divert the means of their well doing, into an occasion of their confusion. That which this Prophet spoke, was true in them, and is as evident in us: As they increased, so they 
Hos. 4. 7.  sinned; not the more they increased in people, but in their greatness. There is such an antipathy betwixt the good blessings of God, and the hearts of the wicked, that the more they induce them to the service of God, (for their salvation) the more they wrestle against the same (for their own confusion.) I have read of the Thracian 
Mark this story.  flint that burns with water, but is quenched with oil. A true emblem of these wicked persons, that are the worse by God's blessings. Tully's history is made good in this, of a country, that the more it reigned, the more dust did arise: And chose, want of rain caused dirt and mire.  
How comes it to pass, that the good blessings of God, should exasperate such persons to evil? shall their greatness draw them from the service of God, which ought to be a spur to prick them forward: For the bountifulness of God should lead us to repentance. And 
Rom. 2. 4.  were you greater than the greatest among men; yet there is one greater than you: For God is melek nodang gnal-cal Elohim, A great King above all Gods. The 
Psal. 95. 3.  highest round of our greatness, comes far short of the lowest step of God's meanness. And so long as there 
1. Cor. 1. 25.  is a supper our, the inferior is to obey the same, as Augustine notes, cum enim se volunt as relicto superiore ad inferiora convertit, officitur mala: For when the will turns itself from the superior to the inferior, it is evil: Therefore let the words of exhortation be embraced, and tender down your greatness at the footstool of God's Majesty, the original of all greatness; and this shall 
Fraerogativam genetis similitudo morum magis sibi vendicat, quam ordo maiorum.  make you greater. For, the congruity of manners, not the pedigree of ancestors, hath the prerogative of noble birth. He that is not borne of God, had been better he had never been borne. Therefore maintain the Gospel by your greatness, and he shall maintain your honours by his power.  
Again, the inferior sort are not without their Apologies: The superior hath not drunk the water of Nilus alone, these must needs have a lap: For though they break not their heads against the upper ceiling of greatness, yet they stumble at the threshold of baseness. Either they think it a duty not imposed on them, or that it will not be accepted. But, to take away these objections 
Mal. 1.  the Lord commanded (when the Tabernacle was to be built) the people to bring from gold, to goat's 
Exo. 25.  hair, to show that the chiefest obedience must be offered, and that the poorest is not rejected. God regards not man for his greatness, nor rejects any for his meanness: Greatness raiseth not to heaven, not poverty casteth down to hell.  
Inferiority must not hinder us from God's service and obedience, but rather a spur to prick us forward: seeing godliness hath the promise of this life, and that to come. Therefore let us do as loel saith, to walk in obedience: 
jocl 2. 14.  for who knows whether God will leave a blessing for us or no? God hath said, they that honour me. I will honour them, and a poor man that feareth the Prou. 19: Lord, is better than a rich man, which perverteth his ways. And thus much shall serve for the seed time.   

The third part of the precept, the harvest time.  
WE are come at the length (by God's assistance and your patience) to the harvest, the last part of the percept. Great pains is taken in the service of God: yet in the end comes a harvest and pays for all; first, niru, then zergnu and now kitsru plough, sow, and now reap: Thus is that true of Solomon. Cast thy bread upon the waters, and after many days thou shalt find it. It was the counsel of Socrates: Sow good works, and thou shalt reap the flowers of joy and and gladness: qualis vita finis it a: such a life, such an end.  
Observe in general, that obedience never goes unrewarded: 
Doct. Obedience not untewatded.  Christ proclaims it. They that follow me in the regeneration, shall follow me in the glorification. And Solomon (a type of Christ,) said long before, the sour of righteousness shall be truly rewarded. The 
Matth. 19 28. Prou. 11. 10.  truth whereof we may see performed in the godly before us. Abraham believed God, and was justified: Henoch walked with God, and was taken up into heaven. What should I speak of Noah, of Moses, of David, of job of Peter, and all the godly which first sowed the seed of obedience, and now enjoy their harvest: for godliness hath the promise of this life, and that to come. 
Hoc est non in nostris recte factis.   
Yet let us take heed we fall not into a popish conceit, that we are rewarded for our works; no, This is 
Sed in tua bonitate situmest. Vt tantam effugiamus damnationem.  not in our well done deeds, but in thy goodness O God, that we escape damnation, saith Chrysostome. Not of works can we obtain salvation, but of God's election and grace; yet still it is true, obedience is ever rewarded. 
Non ex operitibus salutem attingereposlumus, sed Dei electione & gratia.   
And there are two reasons hereof. The first, Proptcr veritatem Dei, for the truth of God, which is most sure and firm, and stands like mount Zion, that cannot be removed: which proceedeth from the eternity, and immutability of his will: with whom there is no change, 
Mal. 3.  nor shadow of changing; He that commanded truth in others, will surely keep it himself, or else he should not be omnipotent but impotent. Therefore the Apostle doth thus style him: God that cannot lie. And as the 
Tit. 1. 2.  author to the he brews saith, non enim in justus est Deus, for God is not unrighteousness, that he should forget your 
Heb. 6. 10.  work in the Lord.  
2 The second reason is, propter justitiam Dei: for the righteousness of God: for to punish those that sin, and not to reward the righteous, might seem unrighteous; But verily there is a reward for the righteous: for as those that do evil shall have tribulation and anguish, etc. So they that do well, shall have peace, glory, and immortality, 
Rom. 2. 10.  Otherwise he should seem to be more just to the wicked, then merciful to the righteous. I conclude, that they which serve the Lord in the day time of their life, shall be rewarded in the eventide of their deaths.  
We which are the sweet singers of Israel, (and have 
Use 1.  sung out the songs of salvation,) shall reap a harvest according to our place and work: for if we convert many, we shall shine as the Stars; Glorious shall their reward 
Dan. 12. 3.  be in heaven, 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 greatness of the titles do put us in mind of the work: therefore not to suffer our hearts to be adulterated with popular applause, but to hunt souls into heaven: and not ourselves into fame. And as it puts us in mind of the work, so of the greatness of the reward, which will be glorious.  
Mark well the comparisons, that we are compared unto: to the Sun, Stars, Salt, and Angels; Observe it well, though these are the glory of the world: yet have they been shaken. The Angels fell, the Stars short, 
Ministers to teach good doctrine, and keep good hospitality.  the Salt corrupted, and the light obscured. A good caveat for us to be the more vigilant, that our reward may be the greater. Peter was three times willed to feed the flock; that is as Barnard observes, with sound doctrine, honest life, and good hospitality; It is both commondable, and commodious for Ministers to preach in the plural number with good doctrine, and charitable hospitality: words without deeds avail little. It is recorded of Alexander Severus, which said, that he was more moved to believe in Christ by the Christians hospitality, then by all Origines learned and eloquent persuasions. Doctrine and charity are the two hands which build up the walls of Zion: and who so thus builds, shall receive a double portion with Benjamin.  
You which are in authority, both in Church and 
2. Magistrate's crop.  commonwealth, are worthy of double honour in this life, and shall reap a two fold crop in the world to come. It may be said of Magistrates, as it was said of Christ: they are set for the rising 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 inferior people the filling stones. So long as you stand the people are safe, but if you give way, they fall out by whole heaps. Twice happy (therefore) shall you be if you stand faithful to the Lord: and look how much you are above others in the kingdom of grace, by so much shall you shine more than others in the kingdom of glory. Thus shall you reap a double blessing with jacob: twice blessed in this world, and double crowned in the world to come.  
And you my brethren of the lower sort, shall reap a harvest according to your seed; for God will make an inquisition after all that you have done: and not a good 
The inferiourcoples' crop.  thought shall go unrewarded. Then your feeding the hungry, clothing the naked, pity to the fatherless and widow, ministering to the Saints, and your upholding of religion shalappeare. Then shall every man have, Secundum opera 〈◊〉, peace of conscience, joy 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 said in another kind,) all these are but the beginnings: the full crop is yet to come: Eye hath not seen, ear hath not heard, what those things are, which God hath laid up for those that sow this seed. And thus much briefly for the harvest in general.  
I come now to the more particular parts of this harvest, which are; first, the property of the work, Reap: Secondly, the manner of it, According to mercy.  
First, the property of the work is to reap: Harvest is called Autumnus, & hath that name of Augende, increasing: 
Harvest of grace of race.  For then cometh in store of fruit, that the earth bringeth forth, which fruit is gathered, when the Sun entereth into Libra; which is, when the Sun is in the right line, that is called, Linea Equinoctialis: And so from that time it comes into Libra, till it come into the sign 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 harvest approach, and the regions to grow white. It is no less (but much more) joy to the child of God (which hath sowed the seed of obedience, all his lifetime) to have the harvest of promise brought home to the door of his conscience, and ready to enter the barn of his soul. But let us 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 harvest in grace: For they that reap not in grace, shall not enjoy an harvest in glory: Post mercatum solutum nullus negociatur: After the market is ended, there is neither buying nor selling. He that prepareth not things necessary while he is here, is like to want hereafter: Wherefore follow the counsel of Christ: Lay up treasure for yourselves in heaven, 
Matth. 6.  that when these earthly Tabernacles shall fail, they may receive you, into everlasting habitations. And here for your better understanding, how to reap in the kingdom of grace, consider it, first, Temporal, and secondly, Spiritual.  
First, there is an earthly harvest, which God hath promised, 
Terrene harvest. Leuit. 26.  the threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time, and you shall eat your bread in plenteousness, etc. It is no small blessing to dwell in the green pastures, and to have our cups to overflow 
Psal. 23.  with abundnace?  
Observe the seed of righteousness brings the harvest of earthly blessings. Would a man reap abundance 
Doct. Godliness brings gain. Deut. 28.  and ascend to pompous honour? Let him travel this way, and it will bring him thither: For godliness 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; upon condition that they would obey him. The like he saith in another place; that, they which honour me, I will honour them: And we see it as truly performed in Abraham, jacob, job, and many more.  
Obedience brings us within the covenant of the promise, 
Reas. 1.  which ever runs upon conditions. If ye do, if ye believe, if ye obey: The condition being kept the promise is ours, as the Apostle notes. Ye have need of patience, that after ye have done the will of God, ye might receive the promise. If you ask who shall ascend to the hill of the Lord? David telleth you, The man that walketh uprightly, and worketh righteousness, and speaketh the truth from his heart. If you ask who shall enter into glory? Christ tells you. Non auditores, sed factores: Not hearers, but doers. If you ask me the way to get earthly blessings, I answer with Christ, Keep the Commandments. Christ calleth Love the greatest commandment, but Solomon calleth obedience the end of all, saying, Hear the end of all, fear God, and keep his Commandments. For this is that which makes us coheirs with Christ, by everue whereof all things are ours. So saith the Apostle, All things are yours, and you Christ's. Soli habent omnia qui habent habentem omnia. They alone 
1. Cor. 3. 22.  possess all things that possess the Possessor of all things.  
Doth not this minister matter of comfort, to those which have walked in this path of righteousness. To 
Use. 1.  whom I may say as Christ did, to the good servant, Well done you good and faithful servants, enter into your master's joy, and take possession of these earthly blessings. Every one that believeth and doth well, confirmeth the Law by his life. And you know (and hardly to be 
Omnis qui credets Chtisto, bene agit, & vivendo legem confirmat.  known) what the reward of that is, which no dimension in art, no effection in nature, no proportion in the creature, can express. Such is the love of God to them, and their right unto all things. Therefore, as the Epicures said to themselves, so may I say to these, Ede, bibe, lude, Eat, drink, and be merry.  
But now some object against the truth of this point, saying, If, after obedience, we have right to reap this harvest, why are the children of God in such contempt and poverty, and the off scouring of all things to this day, as we see? Eliiah was persecuted, and the false prophets favoured: Michaiah sinitten, and the lying prophets honoured: Dives rich, and Lazarus poor. Whereunto answer is made, that it is no safe concluding; because they possess them not, they have no right unto them: For by the same argument we may conclude, they have no right to the kingdom of glory. The argument is thus framed: 

Whosoever are not in possession of glory, have no right to it.  
But men living upon earth, possess it not.  
Ergo, Those that possess not glory, have no right unto it.   
Want of possession doth not argue no right.  The like argument may be framed concerning earthly blessings. 

Those that possess not riches, have no right thereto.  
The righteous possess them not.  
Ergo, Obedience hath no right thereunto.    
The mayor of both these syllogisms 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, paid his money, writings being made, delivered unto him, hath right to the land, though he possess it not. So the godly have right to them though they possess them not.  
Besides this, it may be the time is not yet come, when God will give us these things. joseph was in prison before he came to honour. jacob served many years, before he had his riches. David was persecuted, before he came to the kingdom. Daniel in the den, before he was one of the governors. Mordecai sat at the gate, before he came to preferment, And all these, in the state of grace, long before they came to taste of this harvest.  
Again there may be some cause known to God, why he doth not give these things generally to his children. Why Abraham was rich, and Lazarus poor, David a king, and Mordecai at the gate. Surely there is great difference in the natural qualities of men, and such an antipathy there is between the same and riches, that often they steal away our hearts from obedience: and therefore God, as a wise father, gives not what is our right, but what is good for us.  
I must not forget the wicked; which never sowed the 
2. Use. The wicked reap that the have no right to.  seed of righteousness: yet reap they this earthly harvest as fast as the godly: and with carrying this crop into their barns, the devil is often conveyed into their hearts. There is no more difference between judas and them, than this: judas had the bag; and the devil in it: These have riches and the devil with them: For unto the impure, all things are impure: Their meat, apparel, riches, and honour, are cursed unto them. For he that said, What hast thou to do to take my name in thy month, and hatest to be reform? saith also, What hast thou to 
Psal. 13.  do, to take this crop into thy possession? And yet who prospers so as these? who so beautiful as Absalon? so rich as Nabal? so honourable as Haman? who flourish so well as the sons of Belial? And yet with judas they do but bag up to their own confusion. He that is much honoured in the way, at the end of his journey is damned: 
Qui honoratur in via, in perventione damnabitur, & quasi per amaena prata in carcerem venit: qui per prospetitarem praesentis vitae ad interitum tendit.  and, as it were, through a fair pasture, he 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 live by robbing the Saints of God? Zeuxis was a true emblem of these, that looking on a picture, broke out into a laughter, which brought him to the grave in mirth, and so died: These men have a day of mirth; their life is in the noon of pride: but their Sun shall set in darkness, and 
Greg. moral.  their seeming joys shall be turned into true eternal woes.  
Therefore seeing they have got the houses of God in possession, and the inheritance of the holy ones into their hands: let them be as sparing as may be to themselves, and very liberal to others: that seeing they must be arraigned for thieves, and go to their own place with judas their judgements may be more easy.  
This is for the temporal and terrene harvest, now follows a spiritual and more comfortable to the soul: namely, the assurance of salvation, with the fruits thereof: as peace of conscience, and joy 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 harvest is so needful that we cannot be without it: for while we are without this we want true joy, the conscience still crying out, what shall I do to be saved.  
But now the good Christian falls hard to work, comes close to the corn of God's promises, lays hold thereon with the hand of faith, and cuts it down with the sickle of confidence, brings it home into the Garner of his soul, thrasheth it out by meditation, and feeds upon it by application to his consolation. And thus far doth the word of my text lead me: for kitsru which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comes of katsar signifies to lick up.  
Observe that the children of God, are assured of the 
Doct. Assurance of glory while we are in this world.  kingdom of glory, while they live in the kingdom of grace: holy job had made such a seed time, that in the end he came to reap this harvest to his comfort: I know (saith he,) that my redeemer liveth. And thus all the godly can say to the full assurance of glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
job 19 25. john 3. 2. Gal. 2. 20.  (saith john) now are we the sons of God: and can say with Paul, Christ jesus liveth in us: and therefore if this earthly tabernacle were destroyed, we have a house eternal in the heavens. Thus the child of God can 
2. Cor. 5. 1.  speak with confidence of assurance of glory, while he lives in the kingdom of grace. The Apostle saith, God hath sealed us to the day of redemption: not so much that he might know us, as that we might know our 
Ephes. 4. 30.  selves to be his; for here we either receive, or loose 
Hic vel accipimus, vel amittimus vitam aeternam.  life eternal; Which thing being so needful, made Solomon to say in the person of the Church. Bring me O King into thy chambers: and that this is the true reading, observe the words in the original, habiani hammaelaek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chadarau which words are in the Imperative mood in the original, let the King bring me: but fitly put into the Indicative mood in the English, the King hath brought me, yet howsoever, it shows the truth of this doctrine: for if in the Indicative mood, it showeth that it is, if in the Imperative mood, than it showeth that it must be: For no man shall follow the Lamb in glory, which hath not followed him first in grace.  
Will you now know the reason thereof hearken then to the truth of God, which telleth us that we are justified 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 historical, to believe the story of the Gospel to be 
Reas. 1.  true, but for to assure a man of that which he believes to be true, that they are his. And this will appear to be so, by the Etymology of this Theological faith, considered either in the Hebrew, Greek, or Latin; in the Hebrew it is called amunah, which cometh of aman, which is firm and sure. And therefore the Apostle 
Nature of faith.  doth use this word to confirm 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 appointed this word, to be said at the end of all prayers: nay God himself appointed the same, when the people were to be blessed, they were to answer 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 go from aman to omen and then to omeneth which is in the feminine gender: so that faith is both the nurse and the nourcery.  
And as the Etymology of faith in the Hebrew confirms the truth of this doctrine: so we shall see the same in the Greek. For faith in the Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the third Preterperfect tense Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: from whence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, I am persuaded: the active verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Preterperfect tense mean is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I persuade myself. And so you read of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For I am persuaded, that neither life nor death, shall separate me from the love of God in Christ. So that according to this Etymology of faith, it is then a certain persuading of a man's self of the promises of God.  
The Etymology thereof according to Latin is the same with the former. Fides comes of fio, or (as Cicero 
Ideo sideles 〈◊〉 vocati sums ut his quae di cuntur sine 〈◊〉 la haesitation credamus. Qui dubitat side, infidelis est.  saith) of fiendo, which signifies doing: For the thing we believe, is done and made firm unto us. And hereupon, saith Chrysostome, Therefore we are called faithful, that we should, without doubting, believe these things that are said. And to add the saying of Augustine, He which doubteth in faith, is an infidel. Faith than is the evidence of things hoped for, and he that hath it, must needs have assurance of glory. 
Heb. 11. 1:   
Secondly, if salvation be of faith, than it must be while faith is in use, that we may attain to this salvation. Now it is manifest that justus ex fide vivet, the just shall live by faith. Which saying is taken out of the Prophet Habakkuk: the just must live in his faith. The meaning is, that our salvation is by believing, as the instrumental cause thereof. But now faith endures but this life, as the Apostle notes the difference between faith, hope, and love. The chief is love, for that remaineth with us for ever in glory. Hope goes to the grave, yet leaves us not there: but like Peter followeth us into the high Priests hall: (I mean into heaven,) and there remaineth till the day of judgement. Now faith is of shorter continuance, and attends us as a good servant to the grave, and there leaves us: so that after death there is no faith. Therefore seeing salvation is of faith, and 
Sinune 〈◊〉 est fidei, 〈◊〉 autem 〈◊〉 rum 〈◊〉 fidei, quis 〈◊〉 bitet, etc.  faith but only in this life: it follows, that while we are in the kingdom of grace, we are assured of glory. If now be the time of faith, and the salvation of the soul be the reward of faith: who doubteth then of the assurance of salvation while he is here in this world?  
There are yet other good arguments to prove that this assurance of glory is in this life, viz: 〈◊〉 we lost salvation, and here we must find it again. Me thinks 
unde 〈◊〉 est ortum, 〈◊〉 dut & 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 evenit.  that place of the Apostle may be applied to this, and it shall be said in the place, where it was said: ye are not the sons of God, ye are the sons of God. Where the wound began the cure was made: where death emred, there life proceeded.  
Again 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 work 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 recovered all; where we are redeemed, there we are sealed: and where we are sealed, there we are assured.  
There is good use to be made of this doctrine, first against 
Use 1.  the Papist: who say that men cannot be assured of this harvest, and call the remission of sins vain; and of 
Certitudinem remissionis pectarorum vanam, & ab omni pie. 〈◊〉 remotam 〈◊〉.  all confidence the hardest and remote: and fides daemoniorum, non Apostolornm: the faith of Devils, 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 us see the Scriptures, they confirm this their devilish doctrine by: and the first is this, Who can say my heart is clean: not that there is none clean, 
Pse. 20. 9  but no man knows when his heart is clean: Ergo, no man can be assured of salvation. But to this it may be answered, 1. the wise man speaketh against such, as thought themselves to be meritorious and free from sin, 2. Be it granted that no man hath a clean heart free from it: yet he doth not infer hereupon; therefore he cannot be assured of salvation, 3. If none but such as are pure from sin, can be assured of salvation, than their Priests are not assured, as they say.  
Again, no man knoweth whether he be worthy love or hatred: therefore a man cannot be assured of salvation. 
Eccl. 9 1.  But this place speaks not of any inward comfort and assurance of glory, but of outward estate, & by the outward estate of man: it is not to be known, who is loved or hated of God: because the assurance of salvation, is not in outward worldly prosperity, but in the inward grace of the spirit: so this place is nothing to prove, no assurance of salvation.  
Again they bring the saying of the Apostle, work out your salvation, with fear and trembling. Ergo, where 
Phil. 2. 12.  there is fear, there can be no assurance, but doubtfulness; But mark what fear this is, 1. Fear your carnal presumption by which you think to be in the state of grace, and are not: fear this, 2. Fear to fall into error, and to be deceived by the craftiness of men, whereby they lay in wait to deceive, fear these, 3. Fear in regard of the reverence to God: but no fear in doubtfulness of salvation.  
To conclude, if this be the best proof that they can bring to confirm their doctrine, the foundation is weak, their arguments like ropes made of sand, and the building cannot long stand.  
To turn myself from them to you, and reproof into matter of exhortation, whether you are in the state of grace or no. Know ye not that Christ is in you, except 
2. Cor. 13  ye be reprobates. Me thinks the same wisdom should be observed with the soul, as is with the body. A man proves his horse, that he be not deceived: a man casteth up his estate, that he prove not a beggar; and shall we not prove the state of our souls, that we be not damned? A man be he never so poor, will not out of one house, till he be sure of another: and shall we depart this life, and not be sure of heaven? O no. The Mandarins hold it a thing unfortunate to die before they have made ready their sepulchres; I hope a Christian 
Quousq Neq post  then should be more wise for his soul, to work out his salvation with fear: fearing to depart before he hath finished the same. Therefore let us live well (as long as we have time.) for neither the Pilot when the ship is drowned, nor the Physician when the sick man is dead, profiteth any thing at all: and therefore make your calling and election sure, that you may live in comfort, die in peace, and rise in glory.  
And thus you have heard and seen the harvest of grace. The next circumstance objects to our meditation, the harvest of glory: and here I must confess, I 
The harvest 〈◊〉 glory not 〈◊〉.  want a head to invent, a heart to conceive, knowledge to understand, judgement to determine, memory to retain, and a tongue to express. What a crop the harvest of glory is: for as it is written, Eye hath not seen, care hath not heard, what God hath prepared for those that love 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 eternal, and for quantity infinite. I may with more peace of conscience to myself, and greater profit to you, show you how to come to so great a glory, then to tell you what it is.   

The manner.  
THe last branch, of this harvest is the manner, which is according to merey: so saith my text, lephi chesed, and we may read, and turn it thus to the face of mercy, or to the favour of grace, or to the mouth of benevolence, or the favour of hope: all meeting, as so many lines in one centre: showing that all things temporal and spiritual, are of the mercy of God. For neither our ploughing, nor sowing, deserveth this harvest: but God's mercy giving it. It is not in him that willeth, or in him that runneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in God which showeth mercy. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace for 
Rom. 9 16.  grace. First God gives grace to serve him, and then he 
Rome 1. 16.  gives a second grace as the reward. So Augustine on this observes, Ipsa fides gratia est, faith itself is grace: Et vita aterna gratia est, progratia, And life eternal is grace for grace. But is it come to this, to be (for all our ploughing of repentance, and sowing the seed of obedience,) still of mercy?  
Observe then, that man hath nothing of deserving, and by virtue of merit: so doth Christ tell us, that 
Dott. All we have is of mercy. Luke 17. 10.  when we have done all that we can, yet are we still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unprofitable. And if it please you to take another witness you may from the Syriach word battila, unprofitable. And thus by the mouth of two witnesses this sentence is firm: when all is done we are unprofitable. Siinutilis est qui fecit omnia etc. If he be unprofitable which did all, what reward is due to us then? Surely none of the blessed promises of God, but a fearful looking for of judgement. And therefore the Apostle desired not to be found in the purity of his own 
Phil. 3. 9  works, (because thereby he could not be saved,) but in the righteousness of Christ. It is manifest therefore, that there is no safety in our works, because the spirit teacheth us to flee from them, as not a sure refuge to trust unto. And to this tends that saying of juda, where he saith, we should look, (not for the reward of works,) but the mercy of God: which as it did initiat us into grace, so it must consummate us to glory.  
The truth whereof will yet more plainly appear by 
Reas. 1.  this proposition.  

Those works which are not perfect, deserve nothing.  
But the works of the Saints, are not perfect.  
Ergo,  
Our works deserve nothing,   
For how can an evil 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 justified, not so sanctified, Vt non sit in nobis peccatum, That there should be no sin in us, and while it is in us, it is a stain to our works, as a little milk changeth the fountain of water, and a cloud obscureth the light of the Sun. And so what patience without murmuring? what faith without doubting? what zeal without coldness? what love without hatred? what charity without covetousness? what knowledge without ignorance? what chastity without concupiscence? and what obedience without defect? So saith Esai, that our righteousness is as a stained 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 we have need, to go to God, and ask pardon rather for the sin in the work, than a reward for the good. Then to conclude, the Saints reap this harvest, Non pro merito, not for merit, sed pro gratia, but for grace.  
I must not let pass now the doctrine of Popery, which teacheth a doctrine contrary to this, namely, that we 
Use 1.  are not simply beholding to God, but in some sort to ourselves, as to works. And they make two kinds of works or merits, the one is Meritum de congruo, merit of congruity, which are preparative works, that go before justification, Such were the works of Cornelius (as they say) which, though they be not meritorious, ex debito institiae, by due debt of justice, yet do deserve, at God's hands of congruity. The other they call Meritum de condigno, merits of condignity, when the reward is justly due by debt, and such are the works of the Saints. But this distinction of works, we approve not of; For these works done before justification, though they seem to have a show of goodness in themselves, yet are they not pleasing to God, because the persons are not justified; and his work that is not justified, is abominable in the sight of God. Secondly they are not done in 
Pro. 15. 6. and 21. 27: Rom. 14. 23.  faith; and, Whatsoever is not of faith, is sin: so that these cannot be preparative works. Again for those works done after sanctification, we deny not but that they are pleasing and acceptable to God: yet do they 
Quantum ad caeterorum compatationcem pertinet, high digni sunt, quantum ad rem ipsum omnes indigni sunt.  deserve nothing by virtue 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, heaven) they are all unworthy. 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 justification, are any cause (that is efficient) of this harvest, 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 deeds, but in thy goodness, O God.  
Return we home to ourselves, where we shall find 
Use 2.  great cause of thankfulness: while the work is so small, and the reward so great. Do we deserve nothing, and yet enjoy so much? Then learn with David, to say, Non nobis Domine, sed nomini tuo da gloriam. Not unto us, Lord, but unto thy Name give the glory. And this is one principal end, why salvation is not of works, but of mercy; that God might have all the praise: for, He hath chosen us in Christ, to the praise of the glory of his grace. We may all use 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 me; when I erred, he reclaimed me; when I stood, he held me up; when I fell, he raised me; when I came to him, he received me. O quid retribuam, & c? O what shall I give unto the Lord for all his favours? What? Even with David, take the cup of thanksgiving, and drink hearty draughts to the Lord.  
This thanksgiving consisteth in three things. First, In cordibus nostris, in our hearts; for to love him, as saith Moses, And now what doth the Lord thy God require of thee, but to love him? 2. In operibus nostris in our works to honour and glorify him by obedience. 3. In verbis nostris, in our words, to give praise and thanks unto him.  
There is another use to be made of this, (seeing our 
Use. 3.  works are not perfect) not to sit down in the chair of content: but to add 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 therefore 
2. Pet. 3. 18.  must endeavour ourselves unto that which is before. And as the man said to Christ, Increase my faith: So Lord, increase our faith.  
Lastly, this undeserved love of God to man, should be a copy to our hands, and a sputre to our feet, to teach us to show the like love to our brethren, though they deserve not the same at our hands? Which duty was taught by that parable of the servant, which had so much forgiven him: aught, from the consideration thereof, to forgive his fellow servant. God is gone before 
Matth. 18.  us: Happy are we if we follow after, and yet cursed if we stay behind.  
And thus at the last, I have passed from the precept, to the consequent.   

The second part of the Text, is the Consequent.  
FOr it is time to seek the Lord, till he come and teach you righteousness. God never gives an exhortation, but adds a reason to move us to embrace the same, as sometime of judgement. Thou shalt not take the Name of God in vain, for the Lord will not hold him guiltless, etc. Sometime of mercy, as, Honour thy father and thy mother, that thy days may be long, etc. And here you see this precept not to want his reason. Which part I have formerly viewed under two general heads; First, by an argument drawn from their negligence: for it is time to seek the Lord. Secondly, by an argument drawn from the benefit thereof; till he come and rain righteousness to you.  
Observe in the first branch: first, the action, Seek; there is the property of the work. Secondly, whom, the Lord, there is the object of our labour. Thirdly, why For it time; there is the compelling cause.   

The Action.  
Seek, this comes first to our hands according to our former division. The perambulation of a Christian, is from East to West, from North to South, to seek the Lord, in the streets of contemplation and meditation: Not with Diogenes, with a candle and a lantern, searching the streets of Athens; but with our whole hearts, with David, to seek the Lord. We must not think that God will follow us with his blessings, if we flee from him, as jonas did: For as God seeks us, so he puts into our hearts a preventing grace to seek him. The rich man goes not with his alms to the poor man's house: rather the poor man comes to the rich man's gate. The Lord is rich enough, and needs none of our labour; yet we cannot have his blessings without pains: for if we will find, we must seek. Heaven is not gotten with ease, neither is salvation brought and laid at our doors. No, the kingdom of heaven comes not by observation, and a contemplative speculation. Diligence, that industrious workmaster, must make our calling and election sure: For, Nemo volens malus, nec invitus foelix: No man is evil with his will, neither is any happy against his will.  
Let not this observation slip without your use: we 
We must perform obedience in our own person  cannot have the parts of salvation performed for us by an Attorney: God requireth every man to perform these things in and by himself; other men's faith will do us no good: neither is there any thing that doth more hurt than doing these things: Non pierce, sed per alium: Not by himself, but by another; as many great men think to go to heaven by their Chaplains, by whom they are religious in this life; by them also they think to be glorious in the life to come: And often we see, when the chaplain is out of doors, grace is not to be seen in the Parlour, and godliness may not stay within doors. Surely a man may as well see to walk by another man's eyes, as to go to heaven by another man's works. The question shall not be, What have they done? but, What hast thou done? Therefore you (that intent to seek the Lord, and wear the livery of Christ) must lay aside all your niceness, and bid idleness (the mother of mischief) adieu, and, put on the armour of God, and fight the Lords battles in your own persons.  
Seek. This duty is set out in Scripture by many epithets: Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a race; to show what 
1. Cor. 9 14.  speed is to be made in the way of salvation. Again, he tells the Philippians, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a work, to show 
Phil. 2. 12.  what pains we are to take in the means of salvation: And Christ calls it a seeking, and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seek; which agreeth with the word in my Text, Lidrosh. to seek and is the same in the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the difficulty in finding.  
Observe, that heaven is not gotten, but with great labour 
Doct.  and pains taking; Qui cupit optatam cursu contingere metam, multa tulit, fecitque miser sudavit & alsit. He that desireth first to touch the mark, taketh much pains, sweateth abundantly, and runneth exceeding swistly: For heaven is not promised upon small terms. When Christ told his followers of the bread of heaven, he commanded them to work for it; if they would 
john 6.  have the same; when he told them of the Pearl, he said they must seek for the same, before they could have it. 
Math. 13. 45.  When Paul told the Corinthians of a Crown, he said they must run for it, or go without it: For no 
1. Cor. 9 24.  man is crowned before he strive. We read 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 copy to our hands in this point: which first ploughs, than sows, than harrows, than weeds, then reaps, and lastly it is fit for bread for his table: but nothing you see without labour. If this terrene harvest requireth such pain how much more the celestial? yea, it is Ars artium, the Art of arts, truly to seek the Lord and requires the more diligence.  
First because the way and the marks are observed by the vapours of errors, and the fogs of darkness, by that infernal spirit which hath opened the bottomless pit, so that the smoke surgeth up: whereby the Sun and Aayre of knowledge are darkened, that the way is become very difficult and hard to find, therefore requireth the more vigilancy. It is known that the less the object is to the sight of the eye, the more steadily is the sight fastened upon the same, that it may aspect it the better, and perceive it the clearer. The like must you do in seeking the Lord; seeing the way is so obscure (not in itself, but by Satan's malice, and our corruption,) to be the more careful in seeking the same. For Arta est via vere quae ducit adguadia vitae. The way is strait and quickly missed, that leads us up to glorious bliss. Therefore diligence must seek it, and vigilance keep it.  
Secondly when we have, (with the spouse,) found out the way to the Lord: then doth Satan begin to lay stratagems for us: whereby to stay us in our ambulation, if Gods assisting spirit and diligence should not prevent him. The devil never suffers man to be at ease: for before regeneration, he sets us to make brick, (as Pharaoh did the jews,) that is to commit sin; so that man before grace, is but the devils slave. And when we are going out of Egypt, (that is out of sin,) he follows with an host of persecutions till we come at heavens gate. Therefore our life, and the time of grace, is like the state of the jews in building the walls of jerusalem: 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 we labour to seek the Lord by faith and repentance, we must fight against the devil by prayer and patience. Is it not then a work of great labour and diligence?  
Let there be a double use made of this: first, to seek the Lord more carefully: Secondly, when we have him, to keep him with greater vigilancy.  
I have not yet done with this (seek,) the word itself 
Doct.  will teach you how to seek: for derosh comes of darash, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies to inquire: and using this word the Lord intimates his own ordinance, of which men ought to inquire: namely, at the mouth of his word and Prophts: witnesseth another Prophet, which lived in the times of this Prophet, saying, To the Law and the Prophets: If 
〈◊〉. 8. 20. & 〈◊〉. 12. 〈◊〉. 2. 7.  ye ask, inquire and turn; should not the priests lips preserve knowledge, and the people seek the Law at his mouth? You see then a verbal inquire is to be made, an auricular attention observed of us towards the ordinances of God. Man is the Lords adverb; the devil verb: the Lord saith inquire at my ordinances, and walk according to that rule; the devil saith inquire not, for he can save thee without this seeking; But believe him not, for (by the testimony of Christ,) he is a liar: and we have all found it true in our first parents, to our woe and misery, had not God dissolved his works in the Elect.  
Good reason to seek him in his ordinances, for he hath made a promise to meet us there, and not elsewhere. Was not Cornelius sanctified by Peter's ministry, 
Act. 10. Act. 8.  and the Eunuch by Philip's. God could do it by other means, but he will not: thou must be saved by the ministry of man: or thou shalt be damned.  
Let this teach you to make reverent account of the ordinance of God, and to use the means that God hath appointed for your salvation; let not the means of the man hinder thee, but look thou to God which worketh by them: therefore despise not prophesying. 
1. Thes. 5. 20.   
Note here then the folly of those persons, which contemn the ministry of men. He that contemned Moses Law died: how much more he that despiseth so great salvation as this; And therefore as the Apostle saith. He that despiseth these things, despiseth God, who hath appointed them. 
1. Thes. 4. 8.    

The object.  
FTh jehovah: this is the object, and afairer mark we 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cannot aim at, than the Lord. For as anima vita est corporis, the soul is the life of the body, so Deut vita ese animae, God is the life of the soul: Take away the soul, the body dies: take away God, and the soul dispaireth. Whereof Augustine saith, There is nothing miss more dangerously, and nothing sought more laboriously, and nothing found more profitably. The Rivers of Paradise, the springs of Lebenon, the Streams of Zion, the Fountains of Hermon proceed from this Ocian; For in him we live move and have our being: from whom proceeds the springs of grace, the streams of redemption, and the arm of protection. There are three things which my soul loveth, (saith Solomon.) So there are three things, we have need of: Power, for Protection, Mercy for Redemption, and Grace for Sanctification: all which are to be found in this name jehovah; which consisteth of three consonants, which are the three laeves of God's Book: in the first you may read Power, in the second you may read Mercy, and in the third Grace,  
This name jehovah, is a compendium of the whole Trinity: Father Son and holy Ghost, with all their attributes, and as in the Godhead there are three persons, so in this jehovah there are three consonants, and three vowels, the greeks call this name, Tetragrammaton: that is of four letters, which are but three, save that one is twice sounded. The first is Iod, which signifies principium, a beginning which cometh 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 give being: and this betokeneth, Ben Elohim, God the Son: for by him were all things made. and because Christ hath two natures, God & Man: therefore 
john 1. 3. 〈◊〉  he hath two he's. The third is vau, which is a conjunction copulative, joining of things together: and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this is ruach Elohim, God the Spirit.  
In a word, the Father hath but one respect: that is, he is produceus & non productus, producing and not produced. The Spirit hath one respect likewise: he is productus, produced: not producens, producing. But the the Son hath two respects, (that is,) he is productus a Patre, & una cum Patre producens spiritum sanctum, produced from the Father, and is one with the Father, producing the holy Spirit. This is the Trinity in unity, and the unity in Trinity: three Persons, yet but one God.  
And now, what is it that you would have? Is it Power to protect you, Mercy to forgive you, and Grace to sanctify you? Then seek eth jehovah: for as Solomon said?, get wisdom, get understanding, so get jehovah, and get all things. For they alone possess all things, 
Soli habent omnia, qui habent habentem omnia.  which possess the possessor of all things. Well might David say, our help standeth, besham jehovah: for there we have power and protection, mercy and redemption, grace and sanctification.  
But this is a Sun so glorious, that we are not able to behold it: a Sea so deep we cannot sound it; and a majesty so great, we cannot comprehend it. I must say with Barnard: To inquire of the Trinity, is a perverse curiosity, 
Inquirere de Trinitate perversa curiositas est, & credere & tenere, sicut sancta Ecclesia tenet, fides & securitas est, videre ante came sicuti est, perfecta & summae soelicitas est.  to believe and to hold as the holy Church holdeth, is faith and security: to see it as it is, is most perfect and chief felicity. And now I say unto you, as Alanus said to his auditors, (who told them that he would open the mystery of the Trinity, and when he was to speak hereof at the time appointed said.) Sufficit vobis vidisse Alanus. It is sufficient that you have seen Alanus. So it is sufficient that you have heard thus much of the incomprehensible Trinity, and this great glorious name jehovah.  
Eth jehovah, we will not so let him go, but as jacob 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would not let the Angel go before he had got a 
Seek God in his word.  blessing: so we will not give over, till we have found the Lord: for though we cannot come near him because of his glory, yet let us tread in his footsteps, and that will bring us to him at length. For as the only way to come to the sea, is to follow the stream; 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 David. And this is that which the Lord commanded, saying, Seek me, and you shall live; but seek not Beth. el. His 
〈◊〉 5. 4.  meaning is, that they should obey his word, and follow the same, and not jeroboams calves at Beth el. This was commended in jofiah, which sought the Lord; that is, 
1. King. 12. 12  the will and word of the Lord, to do accordingly. Which thing beingsoneedful that the apostle saith, Prove 
2. Chro. 34.  that good and acceptable will of the Lord; that is, to do 
Rom. 12. 2.  it: for this is truly to seek the Lord. When Christ said, Seek the kingdom of God, and his righteousness, he meaneth that we should do that righteousness. And whosoever thus seeks the Lord, shall find him to his comfort.  
But here take heed you seek him not in Poetry, Philosophy, 
Men love not the word of God.  or in historiography; for, non est hic; He is not here: The wisdom of the world knew not God, in the wisdom thereof. Therefore well might the Apostle say, Take heed that no man spoil you through Philosophy. A disease whereof many are sick, having more delight, and being better experienced in human stories, then in godly Divinity. In the one they are cunning in the other they are ignorant. When they come to the word, they must do as men that want their sight; which put on their spectacles before they can read: so these must turn to the Table before they can find the Book. Surely it is not like there can be a strong faith, when the knowledge is so weak.  
The men of this age are taken with a kind of giddiness in the brain, and are sick of curiosity in Religion, more ready to inquire after Melchisedech's father, than the way to find God. Much like Adrian, who would needs know who was Evander's nurse; and great grandfathers granfather to Priamus. Maximus reports, that Eucledes, (who being asked wherewith the gods were delighted) answered for other things I know not, but this I am sure of, they hate all curious persons.  
It was strange that the jews should forsake the Manna, and love the Garlic and Onions of Egypt. But more strange it is, to see the men of this time, to forsake the word of God, and to love the foam of men's inventions. How are our Sermons now despised, if they be not garnished over with history or Philosophy? How many come hither rather for affected words, then to learn how to practise obedience? and to fill their ears with curiosity, rather than their hearts with grace? There is no great difference between the food of the body, and the food of the soul; for good meat must be set out with flowers; good clothes with toys; and so sound Divinity with history: These are seekers; but for devils divintie.  
Look on the drunkard, and you shall find him a 
The drunkard seeks.  diligent searcher; not for the Lord, but for strong drink: He begins with the sun-rising, and continues till it set: and often he calls for a candle, because the whole day is too short; and there he and others search, till neither wit in their heads, grace in their souls, nor money in their purses, is to be found.  
The adulterer is a searcher, not after the Lord, but 
The Adulterer seeks.  harlots, He seeks all in the dark by owl-light; lest the chaste birds of honesty should see him, and wonder at him; and at length finds a body going to the grave, full of sores and a soul going to hell, miserably sinful.  
The Encloser is a great seeker, but to the poor man's cost, and his beasts destruction: he hedges in the poor 
The Encloser seeks.  man's Common, and keeps pasture from his beast; and so he is a murderer both of man an beast. Not long since (by God) such an Encloser was strucken dead suddenly from heaven in the very act of his sin. I could name him; I will not.  
The Engrosser is a great seeker, even to the four 
The Engrosser seeks.  corners of the Land; but in all this inambulation, he cannot, or will not find the Lord; not so much as set a foot in the path of obedience; like those dogs running by the river Nilus, not once giving a lap at Jacob's Well. These seek not for grace, but grain and commodities; like the pharisees that compass sea and land to fill their warehouses with commodities. Surely we need not complain for want of bread, were it not for these Inclosers.  
The ambitious man is a diligent seeker; he looks high, and seeks in the air; yet not for the Lord, but for the honour of promotion, like Haman, that seek to ride on the King's horse, and think the highest step of promotion too low for them.  
The robbe-Altar, that seeks to drink in the goblets 
Rob-Altar, seeker.  of the Temple, and take away the Ministers sheaf, 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 sweep, will they give to the minister. But let them take heed, for the stones will go near to choke them one day, and the bells ring them a peal to hell; and keep such a shaking in their consciences; that they will wish they had never swallowed them; and then, when it is too late, begin to evacuate themselves of the same.  
The Usurer is a seeker, not other men's good, but his 
The Usurer seeker.  own profit: He seeks to lend, not to enrich others, but himself. Many a young gallant is found by the Usurer to his cost; that they could never find their inheritance, since the Usurer found them.  
What say you to the Lawyer; is he not a diligent seeker? 
The Law seeker.  but not of the Lord: rather to pervert the Law, and to make a poor man's 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 overturns all. And before the poor man can bring his cause to an other day of sentence, either his days or his estate is ended; I would some good body would pray to God, that he would either convert the bad of them: or to send them to the devil for a new-yeeres-gift: that we may be rid of them. And to add this petition into the latanie: from wicked Lawyers, good Lord deliver us: for the seek not the Lord, but our estates.  
What should I speak of the swearer, who seeks for new oaths, the proud person for new fashions, the tradesman for to deceive, the officer for bribes, and the like: so that as the Apostle saith, all seek their own, but not the Lord.  
Yet there are a few, which seek the ways of the Lord with josia, pure in heart with Nathanel, upright in life with Zacharias, and shall be blessed with Abraham. These are they which say with Samuel: speak Lord, for thy servant heareth; and with Esaiah: here am I, send me. Whom this verse concerns.  

Duc me sum Pater, altique dominator olympi,  
Quocunque placuerat, nulla parenda mora est:  
Assum impiger fac nolle, comitabor gemens,  
Led me great Lord, King of eternity,  
Even where thou wilt, i'll not resist thee:  
Change thou my will, yet still I vow subjection.   
Thus the children of God are resolved to seek the Lord, howsoever the wicked are bend to seek their own.  
Eth Ichovah, a word more: The Lord: that is, the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  love and favour of the Lord; such a seeking David 
Psal. 21. 8.  speaks of: Seek ye my face, thy face will we seek O Lord. This is that the Church prayeth for, saying, Let him kiss me with the kisses of his mouth: that is, show me the signs of his love: for it is not the least favour 
Cant. 1. 1.  of God to love us: and therefore saith Christ. If any man keep my word, my father and I will love him. As if the love of God were the summum bonum, chief good, and so it is.  
For it is causa causarum, the cause of causes: and causa cansatis, the cause of the thing saying of Christ, God so loved the world, that he gave his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel. 1. 6.  son to redeem it. So that God's love is the cause of our redemption: so the Church sings. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him, that loved us, and then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he washed us.  
And as it is the cause of all good: so it is the life and ground of faith and repentance; for we believe and repent, not because of the justice of God, but the mercy of God. So saith David, there is mercy with the Lord: therefore we fear him; for that faith without the feeling of God's love, is carnal security: 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 justified by faith, we have peace with God. If a man had Achithophels' 
Rom. 5. 1  policy, Samsons strength, Absoloms beauty, Felix his honour, Salomens' wisdom, and Belshazzars' kingdom: yet all would not make peace in the conscience, if Gods love be wanting.  
Make the use of it thus: is it so that we should seek the love and favour of God? then miserable is the condition 
Use 〈◊〉  of those that provoke the Lord to anger. God is said to be a consuming fire; fire is a denouring and merciless element: if it be before us, nothing more comfortable: if upon us, nothing more devouring: nothing more cold then lead; if it be melted nothing more scalding. Nothing more merciful than God: but if he be moved, nothing more fearful and consuming; for as the love of God is the cause of all happiness, so his wrath is the cause of all confusion.  
Secondly let this work upon you as an exhortation to make you seek this love and favour of the Lord. O 
Seek 〈◊〉 law.  that you were sick of love, that prayer might be your physic, and faith your handmaid: this would bring long life to your days, and happiness to your souls: if you could once say with the spouse, ani te dodi vedodi li, 〈◊〉 my well beloved, and my well beloved is mine. Foelix illa Conscientia in cuius cord, etc. Happy is the conscience of that man, in whose heart this love of God is: for st Deus pro nobis quis contra nos, if God be for us who shall be against us.  
And thus much briefly for the object, whom we are to seek: 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 silver. A thing so pleasing to God, that he commends it in the dumb creatures; the Stork knoweth her appointed time, and the swallow observes the season. How much more than doth God look 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 be recovered 
Time past is to 〈◊〉 redeemed.  again; Art cannot produce it where it is to come, nor reduce it when it is gone. It was painted like an old man with long hair before, and all bare behind: to show that we are to make use of it, when it is before us. For all the time that God hath given thee, shall be 
Omne tempus 〈◊〉 impensum 〈◊〉 a te. Qualiter fuerit expensum.  required at thy hands, how thou hast spent it. Time is not our own, but the Lords, and given to us for his use: therefore doth God call upon us for the spending of this time in his service, as here in my text; for it is time, because many ages had been spent in sin: even from the days of jeroboam, till the days of Hosea: notwithstanding all the Prophet's exhortations: Esaiah cried, jeremy wept, Amos roared: and yet are they still in sin, which for quality were great, and for countenance long, and therefore time it is to seek the Lord.  
Therefore the longer we have continued in sin, the more cause have we himself. Wash thy heart jerusalem, and this is drawn from the continuance in sin; How long shall wicked 
jerem. 4. 14. & 31. 22.  thoughts remain within thy heart, and how long wilt thou go astray? The like argument is used by Peter, (for he 
1. Pet. 4. 4.  saith,) it is sufficient that we have spent the former time in sin. Thus long continuance in sin must be an argument unto us, to cause us the more willingly to turn to the Lord.  
First, propter gloriam Dei, for the glory of God: For by how much the more we are wicked and sinful, by so much the more is God's mercy seen in the pardon thereof. As (Moses said,) if thou pardon this sin, then shall thy mercy appear. And there is nothing wherein God's mercy doth more manifest itself, then in this: and the greater the sin is, the greater is his mercy which forgives it.  
Secondly, propter nostram consolationem: for our consolation: for the more sinful, the more judgements are prepared. What is to be done now, to fly (with jonas) from the Lord? that is not the way, (with the fish to leap out of the pan into the fire:) but with the prodigal son, to return to the Lord: that we may not come into that place of torment. The Lord hath two heralds of conversion and obedience: namely, mercy and judgement; promises and threats: aut sequeris, aut traheris: either drawing us, or following us; and use is made of both: wherein it will not be amiss to borrow Horace his verse 
Oderunt peccare boni, vertutis amore:  
Oderunt peccare mali, formidime penae.  
The good from offence, virtues love do detains  
The evil to offend, fear of pain doth restrain.  These are two good schoolmasters, the one serves a free horse, the other a dull jade. Where God's mercy will not allure, there his judgements must compel: and therefore the greatness of our sin should cause us the sooner to seek the Lord, that so we may escape the greatness of his judgements.  
Here give me leave to cut the ulcer of this sin in 
Use 1.  the wicked, which have not drunk their fill of iniquity; and yet you may see the ulceration of these men. The saying of David is revived again, Forty years long have I been grieved, and yet still do they continue 
Rom. 2. 6.  in sin, to heap wrath upon wrath. Sin is said to be darkness: and tenebrae, cometh of tenendo, to hold: for the wicked are held with the chain of sin, that they think creation, a fable; incarnation, infallible; redemption, improbable; election, unprofitable; resurrection unpossible: And then it follows, that there is neither heaven nor hell: so that, Ede, bibe, lude, post mortem nulla volupt as: Eat, drink and be merry for after death there is no pleasure: Thus do they divulge their Satanical suggestions. These speak stoatly, walk proudly, and live wickedly: therefore high time to leave it. O that there should be any souls so traduced, by any infernal spirits; their reason so blinded, their understanding so darkened, and their salvation so endangered, as still to remain in sin,  
Surely these sinners are in a dead sleep of fin, that neither Aaron's bells, Solomon's songs, nor Isaiahs' trumpet can awaken them, Thou hast smitten them yet have 
Quod non dolet, non pro sano, sed pro mortuo cum putandum.  they not felt it. If the wound be such, that it never causeth smart, if it never ache nor grieve, it is but dead flesh, and to be cut off. Therefore it is to be feared, that these are gone too far down, to the chambers of death. There are but seven steps to the bottom; and they are on the last: The first, Importabile, cumbersome; then grave, heavy; then leave light, then insensibile, past feeling; after this comes delectabile, delight and joy; then follows defiderabile, desire to fin; and the last step is defensibile, defence of sin. And here are the men of this age making an apology for sin; as drunkards, with a weakness in the head; gluttony, with good fellowship; adultery, with a trick of youth; covetousness, with good husbandry; and murder, with manhood. Such are the prodigious sinners of our time, that they have 
jere. 2. 25. Zsch. 7. 11. Pro. 18. 3. Peccatum porta moitis defensio est lune inferni.  some cloak to put on sins back, and are themselves become a fit dish for the devils table: For Sin is the gate to death, but to defend sin is the next step to bell.  
And seeing these are going with judas to their own place, let me speak one word for their farewell: which is, that seeing they could find no end of sinning, while they were here, they shall have no end of torments, when they are there: their curse shall be proportioned there, answerable to their sins here. For, for every ounce of vanity, they wall have a pound weight of torment. Cursed of God, whose curse is, Poenarum inflictio the punishment of affliction; cursed in themselves, which is, conscientia cruciamen, the torment of conscience; cursed of the devils, which is, Poenarum executio, the execution of punishment; and cursed of the damned, which is, Poenarum aggravatio, the augmentation of punishment. Thus they shall turn from Snakes to Adders, from both to Scorpions, and from all to the unquenchable flames: Then will they cry when it is too late. And here I cannot but tell you what Herodotus tells 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 took them out, and laid them on the ground, and then they could dance: but the man made this answer, when I played, you would not dance; but now you dance I will not play. There is a good moral to be made of it; for God hath piped, and mad a melodious sound, in the preaching of his word, offering his mercies unto us, but we would never dance after this pipe: Wherefore when we would dance God will not play: but answer 
Luke 7. 32.  us thus, when I pro ered mercy, you refused the same, now you seek mercy I will deny it: And therefore seek the Lord, for it is time; in regard of your continuance in sin.  
And here let neither the greatness of sin, nor the long continuance in the same, hinder our turning to God; for were our sins as crimson, yet shall they be as snow, saith the Lord. And how can it go ill 
Esa. 1. 18. God's mercy is greater than our sin.  with us, when there are infinite mercies to finite sins? His mercies are deeper than Hell, broader than the Earth, and higher than Heaven. Therefore observe for your comfort, your persons are not so wicked, nor your sins so great, but you may see the like entered the gates of heaven. Art thou a drunkard? look upon Lot: Art thou a murderer? look upon David: Art thou a swearer? look upon Peter: Art thou a thief? look upon the Cross: Art thou a persecuter? look upon Paul. These are all gone before, and then mayest thou follow after: only be not thou more unwilling to go to God, than he is to come to thee. And so much for the time past.   

Time to come.  
ANd as it is time to seek 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 uncertain: For, Nothing is so certain as death, and nothing so uncertain as the hour of death. This is our April and May, wherein we flourish; the next is our july and August, wherein we shall be cut down. We had but one way to come into the world, but many ways to go out again. Therefore while we have time, let us seek 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 near: dum nobis prodest, while it may pofit us, let us seek the Lord.  
First, the longer we stay, the harder our hearts grow 
Custom in sin brings hardness.  with sin. judas may be an example in this unto us; for he was a cunning dissembler, than a secret these, than a bold liar, after that a traitor, and last of all a desperate murderer: For as the Sun, the longer it shines upon the clay, the harder it is; even so, the longer sin remains in us, the more obdurate is our hearts. Will you see how this monster worketh upon us? the Apostle tells you; first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind is darkened that they cannot discern what to do; secondly, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they become ignorant; thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hardness of 
Epues. 4. 18.  heart; lastly, they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past feeling, or a heart that cannot repent. Therefore let us follow the 
Rom. 2. 6.  counsel of the Apostle, while it is called to day, let us obey, lest we be hardened before to morrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the deceit of sin.  
Secondly, seek now, because it is not known, whether God will offer his grace again or no, when we have once refused the same; you know that Esau sought the blessing with tears, but could not have it. Forget not the story of Herodotus of the fish: God which hath promi 
Qui promittse poenitentiveniam, non promittit peccanti poenitentiam.  sed forgiveness, 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 return from Christ, they shall not taste of my meat? Was not likewise those foolish Virgins, that went without oil in their lamps, turned back, when they would have entered in?  
Let all this work upon you, for your more diligence in this, to seek the Lord, and that while we have time, 
Use.  and the door of God's mercy is open. Let not the pleasures of the world deceive us, as the river of jordan doth the fish, which carries them swimming and playing, till on a sudden they fall into Mare mortuum, the dead Sea. But take we heed of the streams of vanity, lest they cast us (not into the dead sea of jordan, but) into the dead sea of perdition.   

The second part of the reason.  
NOw followeth the second part of the consequence or reason: Until he come and rain righteousness upon you; Which part I have divided into two parts, 1. the continuance, till he come, 2. the end: and rain righteousness unto you.  
Gnad iabo until he come, this is the continuance of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it: for having laid our hands to the plough, we must not look back, but continue to perfection. Faith is called 
We must continue in obedience to the 〈◊〉.  fides in latin, in which word, (as some observe,) is a compendium of all Christian duty. The first letter is F. which, (as they say,) is facere to do, 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 have a regard to all the Commandments of God. The third letter is D. delectio, love: for true faith worketh by love. The fourth letter is E. which is extern, outward our good deeds must be manifest. The fifth letter is S. which is semper, always: for we must not be weary of well doing. So that the property of faith is to do, the quality is love, the form is outward, and the continuance is always. The beginning of faith is facere, and 
Nihil prodest cursus bonae vitae, nisi consummetur bono fine.  the end semper: do, and do to the end. The race of a godly life profiteth nothing, unless it be finished with a good end.  
Thus runs the condition, he that endureth to the 
Matth. 10.  end shall be saved We must not be like the flies bred by the river Hispanis, which are bred in the morning, in full strength at noon, and dead at night. Heaven is not promised to those that do well: but that continue in well-doing. 
Zek. 18. 26.   
Let this work upon your considerations, and draw 
Man is not perfect in this life.  your endeavours this way: to seek the Lord until he come; for as yet you are not come to perfection, neither will till he come. The Apostle said of himself, and we may apply to ourselves: we are not yet perfect, and therefore to seek still for more perfection; for there is no man so cured of his wound, but there remaineth some mark of the former wound. So the soul which received the 
Ita anima, qu peccati vulnu accepit, etiam curetur, haket tamen peccat cicavicem.  wound of sin, though it be cured hath some scars of sin still while we are in this world, we are in the school of Christ: and must continually learn, till we be perfectly skilful in the ways of obedience: and when we have that, then have we found the Lord; but as yet we may say with Socratas. Hoc solum scimus quod nibil scimus. This is one thing we know, that we know nothing: So saith the Apostle. If any man think he knoweth any thing, he knoweth nothing as he ought: therefore seek until he come.  
If you ask me when he comes, I answer, 1. he comes Praedicatione Euangeli: By the preaching of the Gospel: So he came to his own, thus he came to judas, and so to many. But if he came no other ways then thus: (and yet he must come thus:) as good never come, and better it were not to find him at all.  
2 He comes, and that with more profit to his children and us. Conuersione nostriad Deum, by converting us to God. And thus he came to Mary, Matthew, Zacheus and others; and happy are they to whom he thus comes: therefore seek until thou find God, to speak peace to thy soul.  
3 He comes, increment is fidei & penitentiae & aliorum donorum spiritus sancti in conversis, by increasing of faith and repentance, and other gifts of the spirit in those that are converted: and thus he comes daily to the godly; and therefore seek until he come in this manner.  
4 He comes, Consummations, & glorificatione Eeclesiae, in secundo Christi adventu, By consummation, and glorification of the Church, in the second coming of Christ: and until than we must seek the Lord.   

The last pare, the end.  
WE are come now by your patience to the last branch of our text, (And teach you righteousness:) where in observe, 1. the property of it (Teach,) 2. the form of it (righteousness,) 3. the persons (You.)  
The property of the work comes first to be handled (Rain.) This part would be better unsoulded by some Philosopher, then by me. Raine is impression that cometh of much cold vapour and moist, gathered into a body of a cloud, drawn out of the earth or waters by the heat of the Sun, into the middle region of the air; whereby cold it is so knit together, that it hangeth until either the weight or heat cause it to break; Some think the rain and clouds are not above nine miles in height. Albertus Magnus saith, they are but three miles in height: and some think that they be but half a mile: and some again by Geometrical demonstrations make it above fifty miles to the place where the clouds and rain are gathered; but not to be too curious to seek for that whereof we have no need. To conclude, sometime they are higher, sometime they are lower, according to the weight thereof where they break, to the great fear and no less danger of man and beast: but to come to the true rain here intended.  
Raine: the word iorch doth signify to rain, yet a supernatural shower, which makes glad the city of God. God's word is compared to rain, and is this rain: foe saith the Lord, my word shall drop as the rain. Likewise his spirit is compared to rain: I will power water on the dry ground. And fitly is his word and grace comcompared to rain.  
1 Rain is called Imber, and hath that name of Imbuendo: for it springeth, and tempereth the earth, and maketh it bear fruit. Man is compared to earth, and the word and grace to rain. If this rain be not showered down upon this earth, it is unfruitful: therefore (to make this earth fruitful,) God sends down the showers of this rain upon it: as the operative means, and working cause, to make the hearts of men fruitful in faith, love, and the like: and their lives full of good works. 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 signs which concern the water, and the earth: as Taurus, Virgo, and Capricornus: which are in the South, and be earthly signs. The other are Cancer, Pisces, and Scorpio in the North, and be watery signs. Now when the earth of man's heart, and the rain of God's grace do meet, there follows a fruitful harvest. 
Heb. 6. 7.   
2 Rain is called Plwia, and hath that name of pluralitate, plurality of drops; and that drop, after drop, that the earth might receive it the better. A drop is part of a cloud being broken: which distilleth down, drop after drop. A fit emblem of this supernatural rain: which from one cloud, the spirit distilleth 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 have milk, 
Heb. 5. 13.  and then strong meat: first a less grace, than a greater; and after that full perfection. Regeneration is compared to a birth, where first the brain is made, than the heart, after that the liver, than the sinews, arreryes, and pipes: and lastly the hands and feet. And thus is it in the spiritual birth: first knowledge and understanding, than faith and repentance, after peace of conscience, and joy in the holy Ghost, and lastly: full assurance of all God's mercies.  
3 Rain, is a maker of peace; for often we see the winds, and other elements, in an uproar, where by the stout Cedars are bowed to the ground, Towers and Castles trembling, and the waters roaring: But now comes a shower of rain from the clouds, and mitigates all this fury. Even so, when since, the conscience, God's wrath, and the terrors of hell accuse us within; and Gog, Magog, Moab and Ammon (I mean wicked men) persecute us without, then are we in great fear and trembling: But now comes a shower of grace, and mitigates all fears, and secures us from all terrors.  
4. Raine is Medicus, a good Physician, having a powerful efficacy, to cleanse the air: when (by infectious fogs, and contagious vapours) it is corrupted; washing away with the showers thereof, all the noisome putrefaction: even so, when the judgement and understanding are infected, with the filthy fumes of errors and heresies, and the truth almost stifled; then cometh a shower of grace, and cleanseth the soul from all these infectious fogs.  
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: Even so, the hard and obdurate heart of man, is made soft and apt to every good work, by the showers of God's grace. Happy earth whereon this rain falls, that is so operative; and donum omnium donorum maximum: A gift far above all other gifts.  
joreh of iarah, and signifies to teach, as well as to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rain: For, while we live in this world, we are in the school of Christ, and have need of teaching; and the chief teacher is the Spirit of God, (as Christ) The comforter 
john 14. 26.  whom the Father will send in my Name, shall teach you all things: outward means (without this) will do 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 vain. For, Non verbis hominis sit, ut intelligatur verbum Dei, facit Deus ut intelligatis: The words of man cannot make man to understand the word of God, but it is God that maketh them to understand.  
The outward ministry worketh no grace in the hearts 
Faith not in preaching, but by the Spirit.  of men; It is but a subordinate means, and causa instrumentalis, The instrumental cause; and not causa efficiens, The efficient cause. Therefore saith the Apostle, Have you received the holy Ghost? Intimating thereby, 
Acts 19 2.  that if they wanted the Spirit, they could have no faith: for, Hoc est opus Dei, This is the work of God: Gods assisting grace, and the ministry of man, must go together; else thereiss no power in our perishable voices, to effect your consciences. Break away this Analogy, and virtual association of the spirit from the word, and you shall be like those women, ever learning, but never able to come to the knowledge of the truth: Learn then.  
First, to follow the counsel of Christ, to give God 
To praise God. Matth. 22.  the things that belong to God, and to Cesar that which belongeth to Cesar. If by the ministery of man you have gotten some good measure of knowledge, faith, love, repentance, and the like; forget not your duty to the messengers of God: Have them in singular respect for their works sake. Yet (we must say with Peter) Think not that we by our own power, or godliness, have 
1. Thes. 5. 15.  done you this good; No, it is the spirit, and grace of God: And therefore we must say (with David) Non nobis Domine, non nobis, Not unto us, Lord, not unto us, sednomini tuo da gloriam: but to thy Name give the glory: For the principal praise belongs to God.  
Secondly, be not forgetful of that which Solomon teacheth. Take heed to thy feet, when thou interest into 
Eccles. 4. 11.  the house of God. Go not to hear God's word, without the performance of this duty, to pray to God for his 
Oratio orani subsidium, Deo sacrificium diabolo flagellum.  grace: that the word may be made fruitful unto you. And hence it is, that the Church hath appointed prayer to be made before Sermons, that the word may be blessed unto the hearers. It is not to be forgotten, how God would have the place of Divine service upon a mountain; to teach the people, that while their bodies went up to the Temple to hear the Law, their souls should go up to heaven by prayer: And therefore (as Christ saith) in another kind; That which God hath joined together, let no man put asunder.  
Thirdly, if you would have this rain of grace to fall upon you, keep under the clouds, the Ministers of God's word: For by, and in the hearing of the same, doth God rain down these showers 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 never goes without the word. We are called Stars, and they are called Stellae, of Stando, to stand: Ministers must be like them confined to their stations, not gadding and wandering Meteors, Comets, portending delusion to others, and confusion to themselves. Stars are also called Sidera and have that name of Considerando, taking heed, for of them Astronomers take heed, and also shipmen by sea. Such and much more heed, ought you to take of us: for you must seek the Law at our mouth, and by that the spirit, this gracious rain.  
Lastly, it is said to rain, to teach us what abundance of this grace, and mercy, he will bestow upon us; Solomon saith, his name is Shemen turak, is as oil powered out: Answerable hereunto saith God, I will power out 
Cantic. 1. 2.  my spirit. God's mercies are like himself, infinite: so 
joel 2.  saith David, I know no end thereof; they are deeper than the sea, larger than the earth, and higher than heaven, Hoc mirum, hoc magnum.  
And have not we had good experience of this love 
God's love to this land.  and favour of God? yea, Here is no complaining in our streets, no leading into captivity, our children like olive plants, about our tables. And hereunto are added the word and Sacraments, with other spiritual blessings; the milk of exhortation, the wine of compunction, and the oil of consolation. Thus mercy doth compass us on every side; his patience in forbearing, his mercy in forgiving, and his constancy in continuance. He might have strucken us with death for one lie with Ananias; stoned us for one wedge of gold, with Achan; and cast us out of heaven for one ambition with the devil. But O the tender mercy of God, that such sins: (for number so many, for quality so great, and for continuance so long,) should have favour with God. In hoc demonstratur, virtus & potentia Deinarratur. Herein is the virtue and power of God declared.  
Let this teach us that are Ministers, to rain down the words of exhortation, and admonition: & you that are magistrates, to rain down execution of justice between man and man, and you inferior people, to rain down mutual duty one to another.   

The second branch of righteousness.  
WE are almost got to the haven of happiness, and safely arrived in our country: we have but this Righteousness to pass over, and then we are at home. Pareus upon this word saith, that God would teach them Righteousness, that was, to flee hypocrisy: for they were given much thereto, so saith Esay. God will have no compassion on them, Quia omnis hypocritaest, For every 
Esa. 9 17.  one is an hypocrite. And I could wish that this guilded devil had not got shipping for England, and land likewise. But he walks invisible, and dares not be seen: it may be sometime he is in the country among their cold paulsies, and shaking agues: sometime in the City, with our burning fevers, and fiery zeal, the inflammations and impostumes of hypocrisy. And were it as odious to man, as it were abominable to God, it would quickly be banished out of the land.  
Others understand this Righteousness, Pro misericordia Dei, For the mercy of God, as David saith. Show thy loving kindness to them that know thee: Et just itiam tuam, ad 〈◊〉 cord: and thy righteousness to the upright of heart. Then the meaning of this is, that God will rain down his mercy upon us, in the pardon and forgiveness of sins. Huge doth handle it thus, (and saith,) that Misericordia est quasi fons in affectu, Mercy is as the fountain in the heart and affection: and miseratio quasi riwlus in effectu: Bounty is as the river, flowing forth to the outward action. And this is that which God here promiseth.  
I will rain righteousness upon you. This word tsedek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Righteousness, is of a great latitude. What good is there 
Two sorts of righteousness.  which will not be brought within this compass? It is either creata justitia, or increata justitia: Created justice, or uncreated justice: uncreated Righteousness is Deus ipse. But we disputenot of this righteousness. Created righteousness is the creature, and is Legal, and evangelical: but justitia legalis, cannot be showered down upon us, for the virtual power of that is gone. It is justitia evangelii, that must do us good; which may be divided thus, 1. a 
justitia Dei est sanctificatio per fidem, & remissio peccatorum.  righteousness of justification, 2. a righteousness of sanctification. So Sedulius, The righteousness of God is sanctification by faith, and remission of sins.  
Righteousness of justification, is Remissio sive absolutio, 
Righteousness of justification.  A remission or absolution: first a veccate, secondly amorte: from sin and death. Then follows imputatio iustitii, an imputation of righteousness: God removeth away the guilt, putting righteousness in place thereof: and covering us with the righteousness of Christ. For 
1. Cor. 1. 30.  he is made unto us, wisdom, righteousness, sanctification, and redemption; for which righteousness the Apostle prayeth, that he may be found in him, having this righteousness 
Phil. 3.  on him. Thus all the faithful are truly justified from all their sins: yet non ut non sit in nobis peecatum, sed non imputetur, not that we are cleared from having sin in us, but that it is not imputed unto us: for there 
Rom. 8. 1.  is no condemnation to them that are in Christ jesus.   

This righteousness standeth thus.  
FIrst misericordia & gratia Dei, the meroy and grace of 
How we are made righteous.  God: ut causa principali impulsina in Deo: as the principal impulsive cause in God: for his only mercy moved him; He so loved the world, that he gave his son to redeem it. If God had not been merciful, man had 
john 3. 16.  been miserable; and therefore (saith Peter,) Blessed be 
1. Pet. 1. 3.  God which according to his mercy, hath begotten us again to a lively hope.  
Secondly, we are justified, sanguine vel obedientia Christi: by the blood and obedience of Christ. 1. Vt materia iustitae nostrae, As the matter of our justification, 2. Vt causa formalia iustificationis nostrae, as the formal cause of our justification, 3. Vt causa impulsiva & meritoria, as the inpulsive and meritorious cause. Thus the obedience of Christ is the matter, the form, and impulsive cause of our righteousness. From the redemption of Christ, 
Basile Orat de baptismo.  there is freedom from death, reconciliation with God, the gift of righteousness, and the inheritance of the kingdom of heaven. Thus all the virtue of our justification, depends upon the life and death of Christ: Neither could our death be dissolved, without Christ's passion: nor 
Terrullian, li. de baptismo.  our life restored, without his resurrection.  
Thirdly we are justified, ex fide, of faith; ut causa instrumentali in nobis. as the instrumental in us; whereby we apprehend the righteousness of Christ: & by faith apply the same unto us. To conclude it in a word, here is misericordia Dei, the mercy of God promising, 2. satisfactionem Christi, the satisfaction of Christ meriting, 3. fidei, faith believing: and thus stands our righteousness.  
Which distinction the Church of Rome refuseth, saying, we are justified by an inherent righteousness, wherein two false points of doctrine are maintained. First, that there is some meritorious cause in us of this righteousness. Secondly, that we are free from sin: for so are their own words; that we are not reputed just, but are made just indeed.  
But to the meritorious cause in man, I answer in Augustine's words. God crowneth thee but in mercy for thou wast not worthy, whom God should call: or being 
Ser. 2. Deverbis Apostoli.  called, to be justified: and being justified, to be glorified; If thou plead thy merits, God saith unto thee examine thy merits: and see if they be not my gifts. Where then is the meritorious cause in man? Hoc est non in nostris recte factis, this lieth not in our well-done deeds: said in tua bonitate situm est: but in thy goodness O God, that we are made righteous.  
And for the perfection of justice, I answer with the same Augustine. Our justice in this life consisteth rather in the remission of sins, than perfection of virtue.  
Take comfort then O Christian; For if God justify, who shall condemn? who is able to lay any thing to the 
Rom. 8. 33.  charge of Gods chosen? Why then should we fear? 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, forgiven sins are not: Ergo, forgiven sins hath no punishment; (as saith the Apostle:) wherefore let us go boldly to the throne of grace. If thou wouldst be healed, he is thy Physician: if thou 
Heb. 10. 18.  burnest with fevers, he is a fountain to cool thee: if thou art pressed down with iniquity, he is thy righteousness 
Ambros lib. 3. de viig.  if thou fear death, he is thy life: and if thou desirest heaven, he is the way. Is God thus good, thus merciful: 
Rom. 5. 9  as to justify us being sinners? what will he do for us then being justified? and this is the proper righteousness in this place.  
There is a righteousness of sanctification; for as 
Righteousness of sanctification. 1. Cor. 1. 30. Gal. 5. 24.  Christ is our justice, so is he our holiness. And as many as have put on Christ, have crucified the flesh, with the affections and lusts: whereby a man is righteous in his life and conversation. So saith john, whosoever is borne 
john 3. 9  of God sinneth not. That is (as Piscator notes,) none dat operam peccato, not giving them to work sin; for these two go together: justification, and regeneration, as David saith. Blessed is the man to whom the Lord imputeth no sin, there is justification: and in whose heart there is no guile, this is sanctification. Happy men in whom two kiss one another: where the dews of justification are distilled down, and the sweet flowers of sanctification do spring up. And yet such honour have all his Saints: justification, peace of conscience, joy in the holy Ghost, and sanctification of life. Thus God rains down his mercies upon his Saints: which be the Charter of heaven, the covenant of grace, and the assurance of glory; music to the ears, splendour to the eye, odour to the smell, daintaies for the taste, pleasures for the sense, and solace for the soul. And seeing it is now high time to leave you, here will I leave you: for I cannot leave you better than where I have you. And so I cease to speak of that which you shall never cease to enjoy.  
The persons now remain to be spoken of lacem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you, but I pass over this with silence, having spoken of them before.  
And now I call heaven and earth to record, that this day I have set before you life and death, a blessing and a curse, and have sounded out the voice of Boanarges, and the voice of Barnabas, by the voice of Boanarges. I have laboured to plough up your sins in the doctrine of repentance, by thundering out God's judgements in the voice of Barnabas. I have laboured to help you to reap the harvest of God's promises in the voice of consolation; and in all this I have not been partial: neither fearing the great, nor favouring the mean.  
And now all I desire at your hands, is a thankful acceptance of my pains, and a ready obedience of my exhortation; which if I find, I shall think grace to be in your souls, zeal in your hearts, justice in your hands, and holiness in your lives; and so looking for the harvest of my labours, I commit my words of exhortation to your practice, and my words of consolation to your comfort, and yourselves to the blessed trinity: to God the father which loved us so sweetly to God the Son, that bought us so dearly: and God the holy Ghost, who sanctifies us so purely: three glorious persons: but one immortal incomprehensible only wise God, be given and ascribed from men and Angels: in heaven and earth, with soul and spirit: all praise, honour, glory, might, dominion and majesty: at this present, henceforth, and world without end, Amen.  
6 JY 53