87 2 How the Papists abuse the word of righteousnes from 87 to 100 3 Why the word is righteous 101 to 102 4 Of the workes of righteousnesse and how to doe them 103 to 107 2 In the sowing-time 1 How obedience seemes lost 108 2 Why thereward is not yet 109 3 Great gaine in obedience 111 4 We are to doe good to many 112 5 We are to doe the beast good 113 6 How the wicked sowe 114 7 World make obedience a labour 115 3 In the persons 1 Great men not too good to serue God 118 to 119 2 Poore not too meane to serue God 120 In the haruest time are 1 propertie of the worke 2 the manner of it 1 Generall obeydience euer rewarded 121 to 124 1 In the propertie 1 How obedience bringeth earthly blessings 125 to 127 2 The haruest of assurance of heauen 129 to 134 2 In the manner 1 All we haue is of mercy 135 2 Papists merits 136 to 137 In the consequence are 1 the action Seeke 2 the obiect the Lord. 3 the cause it is Time 1 In the action 1 We must serue God in our owne persons 139 2 That it is a labour to seeke and why 140 2 In the obiect 1 Of the name Iehouah 143 2 To seeke God in his word 145 3 The seuerall seekers 146 to 147 4 To seeke the loue of God 148 to 149 In the compelling cause 3 In the time past in it 1 The longer in sinne more cause to turne 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 raine 158 to 159 5 Raine for teaching 161 6 Raine for abundance 162 A Table of the principall words in this Booke A A meane in words 69 Assurance of heauen here 129 Apology of the world 116 Apologie for the Church 35. 56 Adultery how committed 29 All the lawes to be executed 80 B Bishops lawfull 55. 56 Brokers 30 Blind Magistrates 82 Best good to be done 114 Boldnes of Ministers 77 Blasphemy of Papists 102 C Couetousnesse 26 Corruption of nature 16 Continuance in obedience 191 Ceremonies 39. 40 Custome in sinne 155 Church of England true Church comming of God how 157 Continuance in sinne 156 D Discipline of 3. sorts 38. 39 Death of sinne where 63 Dissembling protestants 113 Drunkennesse 19. 146 Dumbe Magistrates 82 Dead to sinne 63 Deuil cause of sinne 17. 18 Dead in sinne 152 Doctrnie of England pure 36 37 E Exchange 32 Error of Papists 132. 87 Engrosers 13 Earth for man 5. 7. 8. 9 Euill actions 66. 67 F Free will 97 Faith of our owne 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 sinne 16 Gaine in obedience 111 Great men serue God 119 Good how to doe it 106 H Hypocrites 12 Heart most regarded 8. 9. 10 Heart to be rent 61 Hurt of euillworks 70 Hope of the godly 110 Haruest of magistrats 123 Ministers people 124 Haruest temporall 125 Haruest of grace 124 Heart in obedience 105 Hospitalitie 123 I Inclosers 24 Idolatry of Papists 95 Infidelity of ingrossers 24 Instruction 81 Iehouah what it is 143 Iustified how 167 K Knowledge of the word 105 Knowledge of sinne 57. 58. Knowledge of good and micked men 72 Knowledge of the heart 75 Kill sin in the heart 63 L Loue of God to he sought 148 Labour to seeke 115 Lookes wanton 29 Long in sinne 154. 155 loeke vp the word 88 to 90 Lawyer a seeker 139 Lawyer little trueth 21 M Mean in words 69 Merits of Papists 93. 136 Mortifie sinne 70 Magistrates to punish sinners 78. 79. 85 Man to worke his saluation out 73 Mercie of God 133 Murmuring 52. 53 Man part with all creatures 4 Mercie of God gause of this crop 115 Mercie of God greater then sinne 154 Merchants falow ground 21 N Nature of faith 35 Nature of the wicked 15 Nature of merits 96 Names cut off 5 O Obedience seemes lost 108 Oppression 22. to 25 Obedience profitable 122 Ordinances of God 141. 142 Obedience rewarded 121. P Pleasure of sinne 18 Profit of sinne 18 Patrons 24. 25 Pride 13. 27 Profit in words 71 Pardons 98 Purgatory 90. 91 Prayer to Saints 95. 96 Plow our selues 76 R Reward not yet 109 Raine the maner of it 159 Raine for teaching 160 Rob-altar seekes 139 Kighteousnesse of sanctification 168 Righteousnesse of iustification 166. S Slanders of the Papists 102 107 Seeke in our own persons 139 Seeking of sinne 146 148 Swearing 27 Subiect of faith in vs 74 Sathan rules the sinner 17 Sleeping magistrates 80 Sowing of the wicked 114 Sorrowe how differs in the good and bad 61 62 T Trueth not to be found 21 22 Trueth in words 67 68 Tongue to be mortified 65 Translation of the word 88 to 90 Time to seeke 150 Theft of engrossers 23 Thankes-giuing 161 Time past 150 Time to come 154 V Vsury 25 100 Vse meanes to saue the sinner 77 Vnwritten verities 97 Vnmercifulnes of the Pope 99 Vlcer of sinne 152 W Workes not perfit 135 Word righteous why 101 Wicked no right to any thing 143 Wicked sinne of purpose 14 Workes of righteonsnesse 103 Word our rule 84 Whoredome 28 In commendation of the Author VErtere si agricolas terrā est nunc laude docendo Virgilius dignus laudibus esse puto Dignum hunc nostrarum quae animarū cura libellum Sit qui nostra docet vertere corda bene Alex. Bradley To my worthy friend his Celestiall Husbandry THe Husbandry which these dead leaues doe bring Thy liuely voyce did once sweetely sing That thy learned and iudicious hearers thought The Celestiall haruest to them had brought Thereby their hearts so did inflame That they desir'd to heare it once againe Io. Ga. THe ground mans heartis Gods word the plow The harrow repentance is to breake it now The seede obedience sowen in our liues The raine Gods grace whereby it also thriues Then vse it and it will bring Thee to heauen there to sing Then now Prayse God for the gaine And the Author for his paine T. H. THE CELESTIALL husbandry RIght Honorable and well beloued in our best be loued I knowe that many haue been the flowers that my brethren the Prophets haue gathered out of the garden of Gods word giuing a fragrant smell in this place so that I know not what flowers to gather to present you withall that formerly yee haue not seene Yet in this my meditation I considered of my worthy Auditors and so fitted my text accordingly Some of them being Iudges and Magistrats that fitly I might speake to them of Iustice. An other part of them being inferiour subiects that also I might speake to them of obedience In a word considering that heere are vsually auditours of all sorts I
the things of God Yea so farre off that they are foolishnesse vnto him Si in ratione habitaret malum c. as Tollet obserues If euill should dwell in the reason then could it not will that which is good I remember Virgils verse Igneus est ollis vigor caelestis origo Scminibus quantum non noxia corpora tardant Terrenique hebetent artus moribundaque membra Those seedes haue fiery vigor and heauenly spring So farre as bodies Lnder not with fulnesse Or earthly dying members clogge with dulnesse Wee neede not to borrow proofes from the heathen Poets wee find them in our selues and the infallible trueth of God hath spoken it that in vs there dwells no goodnesse Rom. 7. And further the same Apostle saith Wee are all sold vnder sinne And There is none that doth good no not one If our nature be thus corrupt how can it produce any thing but that which is euill The barren heart is the ground of my discourse And according to the common distinction of euill here is a double euill in this barren and bad soile Vnum quodmalus facit One euill which the wicked man doth and then alterum quod malum patitur another euill which hee suffers The euill that hee doth is here the meditation to sinne or as my text saith a heart prepared to sinne The euill that he suffers is the corruption of nature which sauours nothing but vice The Philosopher said that the earth was a naturall mother vnto weedes but a stepmother vnto herbs It is true in this earth man by a procliuity of his owne naturall inclination is apt to produce all manner of euill but can bring foorth no good God must first play the husbandman with him There is no Farmer that so labours his ground as God must our hearts Wicked men are bad earth and base minded and naturally sinke downewards yea with a dull and ponderous declination All his actions haue a low obiect not out of humilitie but of base deiection Apollonius reporteth one strange thing among the rest of his reports That there was a people which could not see in the light but in the darke A strange report yet it is here true by experience The wicked cannot see any thing in the light of grace they haue their light onely in the darkenesse of nature for they here see and vnderstand through the darke cloudes of nature No maruell then if their heartes bee set vpon sinne when they can see nothing but euill Neither is God in this any way causa Peccati eitheir because his whole nature is corrupted or in with holding grace from him For the first the wise man cleareth God saying This haue I learned that God made man righteous but he hath found out many inuentions For how could a good cause produce an euill effect A Deo perfecto nihil malum nihil turpe est saith the Heathen From God that is perfect commeth neither euill nor foule thing Deus malorum causa non est cum bonus sit God is not the authour of euill when he himselfe is most good But as the Lord speaketh by the Prophet Perditio tua ex te Distruction is of thy selfe O Israel As God is not the cause of this corrupted nature and so not the cause of sinne so God is not vniust in withholding his grace from the wicked as some heretickes haue reasoned in this manner Priuatio est a Deo to be depriued is from God Priuatio est Peccatum To be depriued is sinne ergo peccatum est a Deo sinne is from God But this is easily answered for it doth not followe because we can doe nothing without grace that therefore God is bound to giue it Indeed we are bound to serue him but he is not bound to bestow his grace vpon vs it may be illustrated thus The King can raise a begger to great honour is hee therefore bound to doe it no man will conclude it So it is with God if he bestowe his grace vpon this man it is his mercy towards him if he doe it not to another it is none iniustice to him For his grace is free I will haue mercy on him to whom I will shewe mercy and will haue compassion on him on whom I will haue compassion So though man be corrupted God in no wise is the cause of his corruption Then this nature being so corrupt seeth and tasteth nothing but that which is euill A second cause or reason proceedeth from Sathan for hee sitteth in the heart of the wicked as a Prince vpon his throne commanding the same how and when he will This way and that way as the winds doe the Sedars in Libanus As the Apostle Paul saith They are taken prisoners by him to doe his will He is a workeman that is neuer without employment for them The diuell by the testimony of our Lord is the Prince of this world Note then his Monarchy is great and his kingdome bigger then the kingdome of Christ. For broad is the way that leadeth to destruction and many runne that way But narrow is the way that leadeth vnto life and fewe walke that way If his kingdome bee so great no maruell if his employments be so many euery subiect therein is a great States-man for he is of the priuy counsell and there is neuer a day but there is a consultation between the Deuill and the heart of a wicked man The Deuill cannot be without the least of these but with great danger to his kingdome There is a two-fold cable-roape where by the Deuill drawes their hearts vnto sinne The first is the profit of sinning Come cast in thy Lot with vs we will finde riches and also fill our houses with spoyles Sinne neuer comes emptie handed for if it dyed we would reiect it We haue all earned Iudas his lesson which is Quid dabis And thus much doth the Apostle intimate in the Romanes where he saieth What profit had yee then in those things Hereby shewing that the end of sinning was the game of profit The second is pleasure and delight of this speaketh the Apostie in his second Epistle to the Thessalonianst They tooke pleasure in vnrighteousnesse And this is that that aggrauates a mans sinne to sinne and then to take pleasure in it Thus hee bindes two sinnes together 1. 2 finne to doe it 2. a sinne to loue it So the Diuell began with Adam and Euah to tempt them to sinne by the pleasure of sinne saying Yee shall bee as Gods knowing good and euill In many arts the more-skilfull the more ill-full Armis polentior astus Fraude goes beyond force Thus Sathan hath stollen trueths garment and put it on errors backe And so because the wayes to hell are full of greene pathes and tempting pleasures many runne apace till they come to their owne place with Iudas Sinne is a coach the Diuell is the carter then needes must they goe
doore into ioy and happinesse for If sinne by repentance be not presently done away by the waight it will draw a man to more sinne Therefore the onely way to keepe vs from sinning is to repent of our former iniquity for a wicked vse is hardly abolished Repent and thou shalt be free from it but before thou canst haue ioy in the holy Ghost first thou must vndergoe the smart of repentance Qui'cupit opt atam cur su contingere metam Multa tulit facirque miser sudauit alsit He that desireth first to touch the marke taketh much paines sweateth abundantly and runneth exceeding swiftly Let vs therefore be waile our sinnes that ought to be bewailed great sinnes require great lamentation sweet meate must haue sower sauce Therefore let vs bee as prone to lamentation as we haue been prone to sinne Come let vs water our hearts with the salt teares of contrition and sweepe them with the broomes of hearty sorrow Here giue me leaue not to let this point passe in obscurity nor the soule in doubtfulnesse Sorrow is common both to the good and bad therefore I will shew the difference so then be iudges of your owne estate First they differ in causa impulsiua in the impulsiue cause of this sorrow in both The wicked are grieued Non propter offensum Deum Not for offending God as the Godly are but tantum propter poenam but for the punishment The one greeues because hee doth offend God and dishonour him The other greeues for the iudgements of God that are like to come vpon him Secondly they differ in causa efficiente In the efficient cause which breedeth sort owin both The wicked torment themselues ex diffidentia desperations from distrust and desperation casting themselues off from God and his promises but the godly they mourne and grieue Ex fide sin fiduoia misericordiae 〈◊〉 From faith and confidence in the mercie of God feeling some sweetnesse in their hearts of the same Thirdly they differ In ipsaforma In the forme it selfe The griefe of the godly is Conuersio ad Deum a diabolo a peccatis anatura veteri A conuersion vnio God from the deuill from sin and from the old man They come more and more vnto God the more they sorrow the neerer they are vnto the Lord and surther from Sathan sinne and the flesh But the sorrow of the wicked is Auersio a Deo adipsum diabolum A turning from God vnto the deuill himselfe flying from the Lord crying to the hilles and mountaines Fall on vs and couer vs from that wrathfull iudge Fourthly they differ Ineffectu In the effect In the godly sequitur noua obedientia followes new obedience For They crucifie the flesh with the lustes and effections thereof But in the sorrow of the wicked Non sequitur noua obedientia followes no new obedience They still continue in their sinne and wicked wayes Thus you see the difference of this sorrowe and contrition Be now iudges of your owne estates if any mans griefe be for feare of punishment or because God forsakes him if he flee from God and still bring foorth the fruite of sinne there can be no comfort in this sorrow But if it be because wee cannot please God as we would if Gods promises constraine vs hereunto if the more God cuts our hearts the nearer we cleaue vnto him and a good life followes the same 〈◊〉 then this is of God and great comfort may bee had in this 〈◊〉 Then lauandum est cox poenitantie lacrimis Let vs wish our hearts in the troubled to area of repentance And thus you see their agreement in the second branch In the third place obserue that the plowe in turning vp the earth causeth the weedes to perish rotting the blade vnder the clots and withering the roote aboue Euen so t is in this spirituall plowing for the turning vp our sinnes causeth them to die and perish This is called mortification Mortificatio veteris hominis siue caruis As the Apostle speaketh They that are Christs haue crucified the flesh with the lustes and affections thereof which is called detestatio it fuga peccati a hatred and a flying from sinne First in the iudgement to condemne it secondly in the affections to hate and detest it and thirdly in the whole man to crucifie it Recessus amalo a for saking of euill accessus adbonum a returning to that which is good This mortification of sinne is very frequent in the word especially in the new testament For in the Epistle to the Romanes the Apostle speaketh thus If you martisie the dcedes of the body by the spirit yee shall liue Hereby to shewe vnto vs that the plowing vp of finite causeth the death of sinne the like he saith Mortifie your members which are on the earth fornication vncleannesse the inordinate affection euill concupisoence and couetousnesse and the like This mortification of sinne consisteth first in the heart cruoifying the motions thereof for as we vse virriculo penitentiae the broome of repentance to sweepe them out so wee must gladio spirituali the sword of the spirit to cut and mortifie them in their yong and tender age before they get strength for inquisption shall bee made for euery evill thought prenent it s therefore before the day For this purpose you must deale with the motions of your hearts as the Egyptians did with the Israelites destroying their children while they were young For as a little draft at the first is easily bowed which in time growes so or at that will not 〈◊〉 it So euill motions at first are easily cut downe which in time may ouermaster vs. Naturalis est ordo vt ab imperfecto ad perfectum quis moueatur It is a naturall course euen in euill by degrees to come vnto perfection Therefore that caueat is very good that the author to the Hebrewes giues Take heede least any of you be hardned through the deceitfulnesse of sinne for as Iames saith Lust when it is conceiued brings foorth sinne Hereby shewing that lustes are to bee mortfied in the hatching and not a motion to passe vncrucified Happy shall they be that take these young ones and dash their heads against the stones Follow therefore the counsell of the Apostle in shunning the former lustes of ignorance and not there to stay but also to kill the very motion that brought forth that sinne For the man of wicked imaginations God will condemne Let no man thinke with the wicked ones all is well when they haue preuailed so farre as to mortifie some sinne in the act yet still retaine the motion in the heart whereas the crowne of a Christian is to mortifie the inward man in the lustes thereof Latius regnes audium domando Spiritum quam si libiam remotis Gadibus iungas et vterque paeius Seruiat vni He that can conquer his affects rebelling Hath larger Monarchie then he that swayes the
ensue a great happinesse according to that true saying of the Poet Virgil Foelix quipotuitrerum cognoscere causas O blessed hee and excellent that knowes the cause of each euent Thus for our conclusion of this branch obserue that such as are truely plowed by the word and Spirit of God are dead tosinne and sinne in them for they that are Ghrists haue crucified the flesh with the affections and lusts Likewise the same Apostle saith If Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake If you will haue an example of this that further it may be manifested turne your eyes vnto there of the Acts 18. 19. verses Many that beleeued came and confessed and shewed their workes Many also of them that vsed curious arts brought their bookes and burned them before all men and they counted the price of them and found it fifty thousand pieces of siluer If you aske a reason of it it is from the power of grace which is able to subdue the power of Sathan For Sathan sinne the flesh and the world can but make a finite power but wee are protected with an infinite power Greater is hee that is in you then hee which is in the word Therefore whosoeuer is borne of God doth not sinne neo potest peccare neither can sinne O excellent gift as one affirmes being donum omnium donorum maximum A gift excelling all gifts Augustine vpon this hath this obseruation Before the law we do not fight vnder the law we fight and are ouercome vnder grace wee fight and ouercome For wee are more then conquerers in Iesus Christ. It is a thing common with the Physicians to driue and purge out a lesser poyson by a stronger as we dayly see a lesser light extinguished by the greater The Sunne puts out the light of the Moone and the power of Gods grace puts cut the power of sinne Thus when the stronger man gets into the house bindes the master and spoyles him of his goods God is the stronger man his grace is the influence which comes downe from heauen to helpe vs in the midst of our conflicts Much like the elements that helped 〈◊〉 in his battell so that he got the victory whereof Claudian sung O nimium dilecte Deo cuimilitat aether Et coniurati veninut ad classica venti O Gods beloued when power aeriall And winds came armd to helpe when thou doest call Let not slip your consideration without obseruation where sinne liues and thriue there all goodnesse withers and dies Dauid put sorth a question Lord let me know mine age and the number of my dayes 〈◊〉 〈◊〉 I haue to liue So many doe say Lord let me know mine estate whether I belong to thee or no. And now I answere as the Frenchman did the Scots and the Irish which of long time had been at controuersie for a piece of ground to which nation it should belong The controuersie was to bee ended by the said Frenchman in this maner Put said he thereinto Serpents and Snakes If they die it belongeth to Ireland but if they liue it belongeth to Scotlands Thus the contiouersie was ended So in like maner if sinne liues and thriues in you you belong to Sathan but if it wither and die then you belong to God So our Lord teacheth vs Matt. 7. 16. You shall know them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their fruits Thus here is an end of this branch Lastly the terrene plow makes the earth more fit for the seede Euen so doeth the tearing of the heart by true repentance makes it the more apt to embrace the mercie of God The thid part THus we haue gone thorow the subiect and the propertie of the worke now followes the proprietie of the persons lacaem your committing this worke to euery particular person Obserue that all men are agents in their faith repentance contrition and saluation Plowe vp your falowe ground your owne falowe As God saide to Ierusalem Wash thy heart O Ierusalem and by the Prophet Ioel Scindite corda vestrum Rent your hearts So I say vnto you wash and rent your owne hearts for if you will not lay to your helping hand they are neuer like to bee cleane God in the time of the Lawe commanded that lie which should offer an offering was to put his hand vpon the head of it Heb. 3. 2. Hereby shewing that we must haue a hand with God in euery part and worke of regenetation He that made without thee will not instifie thee without thee He made thee without thy knowledge and doth instifie thee with thy consent Therefore said Christ If you will find seeke If you will receiue then aske For no seeking no finding no asking no receiuing God proclaimes not Ho euery one that is athirst I will bring him water But Ho euery one that is athirst let him come and fetch water Supper is made ready by our Lord all things are prepared at his owne cost and charges and when it was ready hee said not goe carie it to these men but goe bid them come in and eate it Herevnto tend the words of Paul Worke out your saluation with feare and trembling And Peter also saith Make your calling and election sure Sure it is with God not with vs vntill then Worthily doth that sieke person perish that calleth not for the Physician but refuseth him comming of his owne accord vnto him Man by the ordinance of God is appointed an agent for his owne saluation For the subiect of faith repentance and contrition are in vs not in God Indeed God is the efficient cause the word the instrumental cause but our hearts willes and affections the materiall cause that is subiectum conuersionis the subiect of conuersion as the schoolmen define the fanie Delor est in corde Sorrow is in the heart Fuga est in voluntate Flying is in the will and that with purpose not to commit sinne any more Auertio est in corde voluntate a malo ad bonum The turning is in the heart and will from euill vnto that that is good still the subiect is in vs and so we must needes be agents For wee are not like a piece of waxe that receiues no impression but what is put into it being meerely pasaiue but actiue as formerly hath been shewed And to adde the sentence of Aristotle Nemo voleus malus nec inuitus foelix No man is euill with his will nor any man is happie against his will In thy mouth and heart is the cause of saluation saith Chrysostomes that is the 〈◊〉 use and subiect as hath beene sayd And as the subiect is in vs so euery man is best acquainted with his owne heart which other men is not able to know for What man knoweth the things of a man saue the spirit of a man which is in him it is a
when subiects obey their magistrates and the magistrates the lawe Ye are Gods Liuetennants here vpon earth hee hath giuen you his owne name Ani amarti elohim atem I saide yee are Gods that yee might doe Gods worke We are to cry contrapeccatum but yee are to strike downe ipsum peccatum for there is as great a charge laide on you to strike with the sword as on vs to preach the word No preaching no beleeuing no sword striking none obedience yeelding Aron and Moyses must goe together the Ministers mouth and the Magistrates hand must hold the plowe Non meae humilitatis dictareuobis It sutes not with my humilitie to direct you the meanes but onely with my conlcience to put you in minde of that that is your charge I would I could perswade you to resolue with Dauid Psal. 101. 8. Betimes to destroy the wicked of the land You want nothing to effect it but a willing minds Lawe is on your side and power in your hand if courage and zeale were in your hearts it would be 〈◊〉 If ye doe cut them downe yee doe but your duty If not as God said vnto Gaine great 〈◊〉 lyes at the doore of your conscience and vpon them Illicit a non prohibere consensus erroris est not to prohibite vnlawfull things is an consent vnto vnlawfull things So it is Si vit ia amici fares facis tua If thou winke at the offences of thy friend thou makes them thin owne Let mee say vnto you as Mordecay said vnto Hester If thou hold thy peace God shall send deliuerance by some other meanes ueat ubeth abik tobedu both thou and thy fathers house shall perish So if you will hold your peace I meane the sword within the sheath God shall cutte them off some other wayes But woe to you and your houses they shall perish and the blood of these soules that perish through your neglect and conuyuency shall bee required at your hands If thou hold thy tongue and forwarue them not they shall dye in their sinne but their blood will I require at thy hand saith God Surely you beare not the sword for nought Remember that which you reade in Exodus Thou and all within thy gutes shall remember to obey the Lord. These gates are the bands of your iurisdiction so farre as your authoritie reacheth so far are your gates and charge and whatsoeuer is amisse within the same is your sinne not because they doe it but because you suffer it It is not possible that sinnes could be at that height as now they are if magistrates were not asleepe or pertakers of the same sinnes winking at other mens offences least their owne should be discouered Democrites beholding magistrates executing malefactóurs fell a laughing and being demanded a reason hereof answered sir quoth he to see the great theeues hang vp the little theeues Often it salles out that the inferiors faire the better where the superiors are transgressors for rather then they will discouer it in themselues they will suffer it to remaine in others least the saying of Cato bee propountied against them Que culpare soles 〈◊〉 〈◊〉 no 〈◊〉 ipse Turpe est doctori cum culpa redarguit ipsum It is a shame for thee to commit that offence Which thou doest teach others not to be committed Giue me leaue to awaken your consciences in the words of exhortation I know many excellent things are spoken of thee thou Citie of God yet I cannot but condole thine imperfections in some things And who shall I accuse herein I will not iustifie the doers but condemne them that should restraine the same Good lawes are made the life blood of them is the execution Else the lawe is like a woodden dagger in a faire sheath when they that haue the charge imposed and the sword in their hand stand like some great image holding vp the sword but neuer strike I knowe yee magistrates of this Citie yee haue done worthy seruice herein and more ye might haue done if all the lawes had beene put in due execution Chrysostome well obserues To make musicke it is not sufficient to play on one string but all must bee stricken in due measure and proportion So to bring a citie or countrey into good order is to execute euery part of the lawe with due execution I would be loth to say vnto you as Christ said vnto the Pharises Yee tythe mint anise and cummin looking to the markets taking order for dust and cleansing the streetes with many more such like but the waightie points of the lawe are executed halting limping and lingering Haue yee no lawe for drunkennesse that ye suffer it to goe reeling and staggering in euery streete Is there neuer a sober Iudith left to cut off the head of this drunken Olifernus Is there no lawe in the behalfe of the Sabbaoth that there is such carrying of packes ryding abroad with swaggarers such selling of wares and walking into the fieldes that it is hardly know from an other day Is there neuer a zealous Nebemia among you to shut the gates of Ierusalems Is there not a piece of a statute left vncorrupted to take hold of the swearer that infects the clouds with oathe that the land mournes for the same Is not the law for the blasphemer in vse that yee may bring him without the hoste and stone him to death Shall I say as Paul said Is there not a wise man among you to foresee future euents as Virgil sings Foelix qui potuit rerum cognoscere causas He is happie that hath been able to know the causes of things If you saw and made conscience that your conniuencie at these things doth harden the actors and incourage the spectators then yee would be ruled by the exhortation af Christ If foote hand or eye offend thee cut it off Let the whole law of God be executed vpom these who knowos whether your punishments may saue their soules or 〈◊〉 For often detrimentum peounia sanitatis est propter bonum 〈◊〉 A losse of the money crosse to the corps is for the good of the soule As Mordecai said to Hester Who knower whether thou art come to the kingdome for this purpose or no So who knowes whether you are come into the place of magistracie to saue these soules by keeping them from finne You reade that when the hands Moyses were both held vp the people preuailed but when his hands went downe then their enemies preuailed So while the two hands of the Church are held vp she preuaileth namely Verbum informans virga reformans The word information and the rod reformation And to conclude my exhortation to you of this citie with the saying of Paul I beseech you by the mercies of God that you giue vp your selues soule body sword strength riches authoritie counsell and all to the seruice of God for the plowing vp of
are in the state of grace or no. Knowe yee not that Christ is in you except yee be reprobates Me thinkes the same wisedome should bee obserued with the soule as is with the body A man prooues his horse that he be not deceiued a man casteth vp his estate that he prooue not a begger and shall wee not prooue the state of our soules that we bee not damned A man be he neuer so poore will not out of one house till he be sure of another and shall we depart this life and not bee sure of heauen O no. The Mandarins hold it a thing vnfortunate to die before they haue made ready their sepulchres I hope a Christian then should be more wise for his soule to worke out his saluation with feare fearing to depart before hee hath finished the same Therefore let vs liue well as long as wee haue time for neither the Pilot when the shippe is drowned nor the Physition when the sicke man is dead profiteth any thing at all and therefore make your calling and election sure that you may liue in comfort die in peace and rise in glory And thus you haue heard and seene the haruest of grace The next circumstance obiects to our meditation the haruest of glory and here I must confesse I want a head to inuent a heart to conceiue knowledge to vnderstand iudgement to determine memory to retaine and a tongue to expresse What a croppe the haruest of glory is for as it is written Eye hath not seene care hath not heard what God hath prepared for those that loue him Situ altissimum it is high in situation quantitate maximum great in quantity natura purissimum pure in nature luce plenissimum full of light capacitate amplissimum and exceeding large for continuance eternall and for quantitie infinite I may with more peace of conscience to my selfe and greater profit to you shewe you how to come to so great a glory then to tell you what it is The manner THe last branch of this haruest is the manner which is according to merey so saith my text lephi chesed and we may reade and turne it thus to the face of mercy or to the fauour of grace or to the mouth of beneuolence or the fauour of hope all meeting as so many lines in one center shewing that all things temporall and spirituall are of the mercy of God For neither our plowing nor sowing deserueth this haruest but Gods mercy giuing it It is not in him that willeth or in him that runneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in God which sheweth mercy This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace for grace First God giues grace to serue him and then hee giues a second grace as the reward So Augustine on this obserues Ipsa fides gratia est faith it selfe is grace Et vita aterna gratia est progratia And life eternall is grace for grace But is it come to this to bee for all our plowing of repentance and sowing the seede of obedience still of mercy Obserue then that man hath nothing of deseruing and by vertue of merit so doeth Christ tell vs that when we haue done all that we can yet are wee still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnprofitable And if it please you to take another witnesse you may from the Syriach word battila vnprofitable And thus by the mouth of two witnesses this sentence is firme when all is done wee are vnprofitable Siinutilis est qui fecit omnia c. If hee bee vnprofitable which did all what reward is due to vs then Surely none of the blessed promises of God but a fearfull looking for of iudgement And therefore the Apostle desired not to bee found in the puritie of his owne workes because thereby he could not be saued but in the righteousnesse of Christ. It is manifest therefore that there is no saftie in our workes because the spirit teacheth vs to flee from them as not a sure refuge to trust vnto And to this tends that saying of Iuda where he saith we should looke not for the reward of works but the mercy of God which as it did initiat vs into grace so it must consummate vs to glory The trueth whereof will yet more plainly appeare by this proposition Those works which are not perfit deserue nothing But the workes of the Saints are not perfit Ergo Our workes deserue nothing For how can an euill cause produce a good effect We know that Qualis causa talis effectus Such a cause such effect Man is not so iustified not so sanctified Vt non sit in nob is peccatum That there should bee no sinne in vs and while it is in vs it is a stayne to our workes as a little milke changeth the fountaine of water and a cloud obscureth the light of the Sunne And so what patience without murmuring what faith without doubting what zeale without coldnesse what loue without hatred what charity without couetousnesse what knowledge without ignorance what chastitie without concupiscence and what obedience without defect So saith Esai that our righteousnesse is as a stayned cloth And as Augustine saith Multum boni facit sed non perfectum bonum facit He doth much good but not that which is perfectly good So that wee haue neede to goe to God and aske pardon rather for the sinne in the worke then a reward for the good Then to conclude the Saints reape this haruest Non pro merito not for merit sed pro gratia but for grace I must not let passe now the doctrine of Popery which teacheth a doctrine contrary to this namely that wee are not simply beholding to God but in some sort to our selues as to workes And they make two kindes of workes or merits the one is Meritum de congruo merit of congruity which are preparatiue workes that goe before iustification Such were the works of Cornelius as they say which though they be not meritorious ex debito institiae by due debt of iustice yet do deserue at Gods hands of congruity The other they call Meritum de condigno merits of condignity when the reward is iustly due by debt and such are the works of the Saints But this distinction of workes wee approoue not of For these workes done before iustification though they seeme to haue a shew of goodnesse in themselues yet are they not pleasing to God because the persons are not iustified and his worke that is not iustified is abominable in the sight of God Secondly they are not done in faith and Whatsoeuer is not of faith is sinne so that these cannot be preparatiue workes Againe for those workes done after sanctification we deny not but that they are pleasing and acceptable to God yet doe they deserue nothing by vertue of their worth as Ambrose saith In respect of others that is other men they are worthy but in respect of the thing
ages had beene spent in sinne euen from the dayes of Ieroboam till the dayes of Hosea notwithstanding all the Prophets exhortations Esaiah cried Ieremy wept Amos roared and yet are they still in sinne which for qualitie were great and for countenance long and therefore time it is to seeke the Lord. Therefore the longer we haue continued in sinne the more cause haue we himselfe Wash thy heart Ierusalem and this is drawne from the continuance in sinne How long shall wicked thoughts remaine within thy heart and how long wilt thou goe astray The like argument is vsed by Peter for he saith it is sufficient that wee haue spent the former time in sinne Thus long continuance in sinne must be an argument vnto vs to cause vs the more willingly to turne to the Lord. First propter gloriam Dei for the glory of God For by how much the more we are wicked and sinfull by so much the more is Gods mercy seene in the pardon therof As Moses saide if thou pardon this sinne then shall thy mercy appeare And there is nothing wherein Gods mercy doeth more manifest it selfe then in this and the greater the sinne is the greater is his mercy which forgiues it Secondly propter nostram consolationem for our consolation for the more sinnefull the more iudgements are prepared What is to bee done now to flye with Ionas from the Lord that is not the way with the fish to leape out of the panne into the fire but with the prodigall sonne to returne to the Lord that wee may not come into that place of torment The Lord hath two heraulds of conuersion and obedience namely mercy and iudgement promises and threates aut sequeris aut traheris either drawing vs or following vs and vse is made of both wherein it will not bee amisse to borrow Horace his verse Oderunt peccare boni vertutis amore Oderunt peccare mali formidime penae The good from offence vertues loue doe detaines The euill to offend feare of paine doth restraine These are two good schoole-masters the one serues a free horse the other a dull iade Where Gods mercy will not alure there his iudgements must compell and therefore the greatnesse of our sinne should cause vs the sooner to seeke the Lord that so we may escape the greatnes of his iudgements Here giue mee leaue to cut the vlcer of this sinne in the wicked which haue not drunke their fill of iniquitie and yet you may see the vlceration of these men The saying of Dauid is reuiued againe Fourtie yeeres long haue I been grieued and yet still doe they continue in sinne to heape wrath vpon wrath Sinne is said to be darkenesse and tenebrae commeth of tenendo to hold for the wicked are held with the chaine of sinne that they thinke creation a fable incarnation infallible redemption improbable election vnprofitable resurrection vnpossible And then it followes that there is neither heauen nor hell so that Ede bibe lude post mortem nulla volupt as Eate drinke and be merrie for after death there is no pleasure Thus doe they diuulge their Satanicall suggestions These speake stoatly walke proudly and liue wickedly therefore high time to leaue it O that there should be any soules so traduced by any infernall spirits their reason so blinded their vnderstanding so darkened and their saluation so endangered as still to remaine in sinne Surely these sinners are in a dead sleepe of finne that neither Aarons belles Solomons songs nor Isaiahs trumpet can awaken them Thou hast smitten them yet haue they not felt it If the wound be such that it neuer causeth smart if it neuer ake nor grieue it is but dead flesh and to be cut off Therefore it is to bee feared that these are gone too farre downe to the chambers of death There are but seuen steps to the bottome and they are on the last The first Importabile cumbersome then graue heauie then leue light then insensibile past feeling after this comes delectabile delight and ioy then followes defiderabile desire to finne and the last step is defensibile defence of sinne And here are the men of this age making an apologie for sinne as drunkards with a weakenesse in the head gluttony with good fellowship adultery with a tricke of youth couetousnesse with good husbandry and murder with manhood Such are the prodigious sinners of our time that they haue some cloake to put on sinnes backe and are themselues become a fit dish for the Deuils table For Sinne is the gate to death but to defend sinne is the next steppe to bell And seeing these are going with Iudas to their owne place let mee speake one word for their farewell which is that seeing they could find no end of sinning while they were here they shall haue no end of torments when they are there their curse shall be proportioned there answerable to their sinnes here For for euery ounce of vanitie they wall haue a pound waight of torment Cursed of God whose curse is Poenarum inflictio the punishment of affliction cursed in themselues which is conscientia cruciamen the torment of conscience cursed of the deuils which is Poenarum executio the execution of punishment and cursed of the damned which is Poenarum aggrauatio the augmentation of punishment Thus they shall turne from Snakes to Addars from both to Scorpions and from all to the vnquenchable flames Then will they crie when it is too late And here I cannot but tell you what Herodotus tels me of one that came to the water and played with his pipe but the fishes would not dance then he castin a net and tooke them out and layd them on the ground and then they could dance but the man made this answere when I played you would not dance but now you dance I will not play There is a good morall to bee made of it for God hath piped and mad a melodious sound in the preaching of his word offering his mercies vnto vs but we would neuer dance after this pipe Wherefore when wee would dance God will not play but answere vs thus when I pro ered mercy you refused the same now you seeke mercie I will denie it And therefore seeke the Lord for it is time in regard of your continuance in sinne And here let neither the greatnesse of sinne nor the long continuance in the same hinder our turning to God for were our sinnes as crimson yet shall they bee as snowe saith the Lord. And how can it goe ill with vs when there are infinite mercies to finite sinnes His mercies are deeper then Hell broader then the Earth and higher then Heauen Therefore obserue for your comfort your persons are not so wicked nor your sinnes so great but you may see the like entred the gates of heauen Art thou a drunkard looke vpon Lot Art thou a murderer looke vpon Dauid Art thou a swearer looke vpon Peter Art
the world that hee gaue his sonne to redeeme it If God had not beene mercifull man had beene miserable and therefore saith Peter Blessed be God which according to his mercy hath begotten vs againe to a liuely hope Secondly wee are iustified sanguine vel obedientia Christi by the blood and obedience of Christ. 1. Vt materia iustitae nostrae As the mater of our iustification 2. Vt causa formalia iustificationis nostrae as the formall cause of our iustification 3. Vt causa impulsiua meritoria as the inpulsiue and meritorious cause Thus the obedience of Christ is the matter the forme and impulsiue cause of our righteousnesse From the redemption of Christ there is freedome from death reconciliation with God the gift of righteousnesse and the inheritance of the kingdome of heauen Thus all the vertue of our iustification depends vppon the life and death of Christ Neither could our death be dissolued without Christs passion nor our life restored without his resurrection Thirdly we are iustified ex fide of faith vt causa instrumentali in nobis as the instrumentall in vs whereby we apprehend the righteousnes of Christ by faith apply the same vnto vs. To cōclude it in a word here is misericordia Dei the mercy of God promising 2. satisfactionem Christi the satisfaction of Christ meriting 3. fidei faith beleeuing and thus stands our righteousnesse Which distinction the Church of Rome refuseth saying wee are iustified by an inherent righteousnesse wherein two false points of doctrine are maintained First that there is some meritorious cause in vs of this righteousnesse Secondly that we are free from sinne for so are their owne words that we are not reputed iust but are made iust indeede But to the meritorious cause in man I answere in Augustines wordes God crowneth thee but in mercy for thou wast not worthy whom God should call or being called to bee iustified and being iustified to bee glorified If thou pleade thy merits God saith vnto thee examine thy merits and see if they bee not my giftes Where then is the meritorious cause in man Hoc est non in nostris recte factis this lyeth not in our well-done deedes sed in tua bonitate situm est but in thy goodnesse O God that we are made righteous And for the perfection of iustice I answere with the same Augustine Our iustice in this life consisteth rather in the remission of sinnes then perfection of vertue Take comfort then O Christian For if God iustifie who shall condemne who is able to lay any thing to the charge of Gods chosen Why then should wee feare For tius quod non est non est poena peccatum remissum non est Ergo peccatum remissi non est poena That which is not hath no punishment forgiuen sinnes are not Ergo forgiuen sinnes hath no punishment as saith the Apostle wherefore let vs goe boldly to the throne of grace If thou wouldest bee healed hee is thy Physition if thou burnest with feauers hee is a fountaine to coole thee if thou art pressed downe with iniquitie he is thy righteousnesse if thou feare death he is thy life and if thou desirest heauen he is the way Is God thus good thus mercifull as to iustifie vs being sinners what will hee doe for vs then being iustified and this is the proper righteousnesse in this place There is a righteousnesse of sanctification for as Christ is our iustice so is he our holinesse And as many as haue put on Christ haue crucified the flesh with the affections and lustes whereby a man is righteous in his life and conuersation So saith Iohn whosoeuer is borne of God sinneth not That is as Piscator notes non dat operam peccato not giuing them to worke sinne for these two goe together iustification and regeneration as Dauid saith Blessed is the man to whom the Lord imputeth no sinne there is iustification and in whose heart there is no guile this is sanctification Happy men in whom two kisse one another where the dewes of iustification are destilled down and the sweet flowers of sanctification doe spring vppe And yet such honour haue all his Saints iustification peace of conscience ioy in the holy Ghost and sanctification of life Thus God raines downe his mercies vpon his Saints which be the Charter of heauen the couenant of grace and the assurance of glory musicke to the eares splendor to the eye odour to the smell daintaies for the tast pleasures for the sense and solace for the soule And seeing it is now high time to leaue you here will I leaue you for I cannot leaue you better then where I haue you And so I cease to speake of that which you shall neuer cease to enioy The persons now remaine to bee spoken of lacem you but I passe ouer this with silence hauing spoken of them before And now I call heauen and earth to record that this day I haue set before you life and death a blessing and a curse and haue sounded out the voyce of Boanarges and the voyce of Barnabas by the voyce of Boanarges I haue laboured to plowe vppe your sinnes in the doctrine of repentance by thundring out Gods iudgements in the voyce of Barnabas I haue laboured to helpe you to reape the haruest of Gods promises in the voyce of consolation and in all this I haue not beene partiall neither fearing the great nor fauouring the meane And now all I desire at your hands is a thankefull acceptance of my paines and a ready obedience of my exhortation which if I finde I shall thinke grace to be in your soules zeale in your hearts iustice in your handes and holinesse in your liues and so looking for the haruest of my labours I commit my words of exhortation to your practise and my wordes of consolation to your comfort and your selues to the blessed trinitie to God the father which loned vs so sweetly to God the Sonne that bought vs so dearely and God the holy Ghost who sanctifies vs so purely three glorious persons but one immortall incomprehensible onely wise God be giuen and ascribed from men and Angels in heauen and earth with soule and spirit all praise honour glory might dominion and maiestie at this present hencefoorth and world without end Amen 6 JY 53 Esa. 44. 3. Man patt with all creaturs Obserue Luk. 16. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pto. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man a diuine earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 15. 5. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 4. 23. 〈◊〉 4. 14. Heb. 13. 9. Luk. 21. 34. Re. 1. Rom. 10. 10. Psal. 112. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King 22. 31. Iohn 13. 2. Esa. 29. 13. Matth 13. 9. Matth. 7. 17. Leuit. 22. 19. Exod. 23 2. Heb. 10. 22. Heb. 12. 24.
Rom. 1c 10 Gal. 4. 4. Vse 1. Matth. 23. 33. Reucl. 12. 1. 1. Pet. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos. 7. 6. Mic. 7. 1. Psal. 10. 9. Doct. Prou. 1. 11. Mic. 2. 1. Reas. 1. 1. Cor. 2. 14. Psal. 14. God not the cause of sinne Eccles. 7. 31. Hosa 13. 9. Rom. 9 15. 2. Tim. 2. 26. Matth. 7. 13. Profit of sinne tempts vs. Piou 1. 13. Rom. 6. 10 Pleasure of sin tempts vs. 2. Thess. 2. 12. Iohn 3. 9. Fallow ground Deut. 32. Reuel 17. No trueth in men Iere. 9. 3. Hardly merchants and tradesmen Trueth is not among Lawyers Is trueth among States-men Ezek. 13. 19. Oppression a sallow ground Engrosser a murderer Amo. 8. 6. Engrosser a thiefe Engrosser an infidell The inclosers Wicked pauons 1. 〈◊〉 1. 12 Vsurers a fallow ground Couetousnes a fallow ground Ephes. 5. Hosea 4. Exo. 20. Pride a fallow ground Swearing a fallow ground 〈◊〉 3. 6 Erod 20. Whoredome a fallow ground Heb. 13 4. Iere. 5. 18. Matth. 3. Adultery in thought Matth. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery in lookes Gen. 38. Adultery in words Ephes. 4. 29. Brokers a bad fallow ground Walking in the Exchange a fallow ground 2. King 5. 26. 〈◊〉 Sam. 12. Esau 58. 13. 〈◊〉 26. 35. 〈◊〉 8. 3. Leuit. 24. 22. To speake against authoritie a fallow ground Reuel 2. 2. Hos. 4. 15. 2. Chro. 〈◊〉 Our doctrine pure Matth. 15. 9. Gal. 1. 9. 1. Tim. 3. 16. Diuine Discipline Necessary discipline Indifferent discipline Reuel 2. 1. Cor. 1. 1. 5. 1. and 6. 6. The end of murmurers Murmuring and sanctification hardly in one man Thess. 5. 23. Murmuring a great sinne Who ought to gouerne the Church A Bishop and an Elder all one 〈◊〉 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Icr. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 29. Ioel. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. 19. Sinne is to be discouered in the heirt Rom. 7. 7. 〈◊〉 Tim. 2. 26. Act. 3. 3. 17. Act. 8. 3. Lamen 3. 40. Prou. 28. 13. 2. Sam. 3. 15. Psa. 119. 9 Ephes. 1. 18. Ioh. 16. 9. Psa. 119. Rent the hear Pro. 17. 22. Psa. 130. 1. The sorrow of the good and wicked how they differ 〈◊〉 5. 24. Sinne must die in vs. Col. 3. 5. Gal. 5. 24. Rom. 8. 13. Col. 3. 5. kill sinne in the heart Wisdom 1. 9. 〈◊〉 3. 13. 〈◊〉 1. 15. 〈◊〉 4 mortified in the tongue Omne verbum quod conducit ad propositamvtilitatem Eph. 4. 29. The heathen had care to speake wel 〈◊〉 34. 13 〈◊〉 22 36. am 1. 26. 〈◊〉 18 18. Gen. 12. 3. Trueth in words Prou 12. 17. Iudg. 16 29. Matth. 22. 16. 〈◊〉 15. 〈◊〉 in 〈◊〉 〈◊〉 10. 13. 〈◊〉 4. 30. 〈◊〉 sensum Verbum otiosum est quod sine vtilitate loquentis vel audientis ptofertar Psal. 141. 3 A meane in words Eccles. 5. 1. Prou. 10. 19. Prou. 17. 27. Matth. 6. Prou 15. 2. Eccles. 21. 35. 〈◊〉 to be 〈◊〉 actions 〈◊〉 hurt Amos 8. 4. Sin in actions remaine long 1. King 12. Doct. Gal. 5. 24. Rom. 8. 10. Reas 1. 1. Iohn 4 4 Luke 11 22. Vse Aow to know the good and wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Man an agent Iere. 4. 14. Iere. 4. 14. Ioel 2. 13. Qui fecit te finete non iusticabit te fine te Fecit nescienrem iustificat volentem Matth. 7. 7. Esa. 55. 1. Luke 14. Phil. 2. 12. Merito perit aegroutus qui non medicum vocat sed vltro venientem respuit R. 1. Subiect of faith man In ore corde tuo salutis causa Man knowes his owne heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Tim. 1. 15. 2. Cor. 13. 5. Euery man saued by his owne faith Heb. 1. 3. Rom. 10. 10. Vse Great worke laid on vs. 〈◊〉 6. 29. 〈◊〉 the Plow 〈◊〉 to our 〈◊〉 hearts Psal. 110. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa. 58. 8. Vse all meanes to saue the finnet 2. Cor. 5. 〈◊〉 Ministers must be bold Magistrates must strike with the sword Psal. 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 13. 4. 1. Cor. 9. 16. Heft 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 3. 6. Rom. 13. 4. Exod. 20. 16. Magistrates asleepe Mat. 23. 23. Iudith 13. 8. Nehem. 13. 19 Leui 24. 14. Instruction and correction goe together Hest. 4. 14 Exod. 17. 12. 〈◊〉 34. 3. Blinde and dumbe magistrates cause of sinne to keepe at their charge 1. Pet. 1. 5. Esa. 8. 20. Doct. Wotd of God our rule 2. Pet. 1. 19 Ioshua 1. 8. Psal. 11. 9. 〈◊〉 〈◊〉 propheticas voces non ad apostolicas literas necad euangelicas authoritates etc. Reas. 1. Iob 25. 15. Psal. 10. 5. 1. Sam. 15. Matth. 〈◊〉 Mali. 8. 〈◊〉 12. 13. Luke 10. 26. Rom. 1. 17. Gal. 3. 24. 2. Pet. 1. 4. Rom. 10. 17. Rom. 15. 4. 2. Tim. 3. 16. Psal. 119. 9. Vse 1. Esa. 30. 2. Error of the Papists Marke 12. 21. Aug. tract in Iohn 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 2. Reuel 7. Heb. 9. 11. Deut. 6. 6 7 8 2 Iohn 5. 34. 1. Cor. 14. tot3 Non competit fidelibus audire linguas quas non intelligunt Si ad aedificandam Ecclesi m conuenitis ea debent dici que iutelligunt audientes Ambrose ad 1. Cor. 14. Sint ergo diuinae Scripturae semper in manibus 〈◊〉 et iugiter mente voluantur Caluine in 1. Cot. 3. Mat. 5. 25. Marke 10. 〈◊〉 Ecclus. 3. 2. Cor. 5. 10. The place of Purgatory not to be found The paines of Purgatory not knowen Rom. 2. Math. 5. 〈◊〉 Gregory in Psal. 145. 2. Thes. 1. 5. Reuel 3. 4. 1. Cor. 3. 221. Psal. 103. 4. 〈◊〉 3. Rom. 6. 23. 〈◊〉 17. 10. The nature of merits Rom. 11. 35. Psal. 16. The prayers of Rome O Maria mater gratia mater misericordia tu nos ab hoste protege hora mortis suscipe Veni regina gentium dele flammas reatuum dele quod cunque denium da vititam innoceutium Paule Apostle te deprecor vt ab Angelo sathanae me eripias a ventura ira liberes in caelum introducas O faelix Aposte magne mater Iacobe te colentes adiuua peregtinos vndeque tuos clemens protege ducens ad caelestia O Crux lignū triumphale mundi verasalus vale inter ligna nullū tale fronde flore germine medicina Christianasanes salua aegros sana Matth. 6. 2. Iohn 6. 26. Iam. 1. 6. Reuel 19. Acts 10. 26. 2. Tim. 2. 5 Gal. 3. 19. 〈◊〉 2. 1. Efa 63. 16. Eccles. 9. 5. Papists vnwritten vertues Iohn 20. 30. Deut. 4. 2. Reuel 22. 18. Deut. 4. 2. Reuel 22. Of Free-will Phil. 2. 15. Gen. 6. 5. Of the Popes Patdons Iohn 8 11. Popes vnmer cifulnesse 1. Pet. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficia minus datis plus exigitis talis humanitas vt spolietis etiam subuenitis Deut. 23. 19. Rom. 9. 3. 1. Thes. 4. 6. Matth. 5. 17. A