a coniunction copulatiue ioyning of things together and this is ruach Elohim God the Spirit In a word the Father hath but one respect that is he is produceus non productus producing and not produced The Spirit hath one respect likewise hee is productus produced not producens producing But the the Sonne hath two respects that is he is productus a Patre vna cum Patre producens spiritum sanctum produced from the Father and is one with the Father producing the holy Spirit This is the Trinitie in vnitie and the vnitie in Trinitie three Persons yet but one God And now what is it that you would haue Is it Power to protect you Mercy to forgiue you and Grace to sanctifie you Then seeke eth Iehouah for as Salomon sayde get wisedome get vnderstanding so get Iehouah and get all things For they alone possesse all things which possesse the possesser of all things Well might Dauid say our helpe standeth besham Iehouah for there we haue power and protection mercy and redemption grace and sanctification But this is a Sunne so glorious that wee are not able to behold it a Sea so deepe we cannot sound it and a maiestie so great wee cannot comprehend it I must say with Barnard To enquire of the Trinitie is a peruerse curiosity to beleeue and to hold as the holy Church holdeth is faith and securitie to see it as it is is most perfect and chiefe felicitie And now I say vnto you as Alanus saide to his auditours who told them that hee would open the misterie of the Trinitie and when hee was to speake hereof at the time appointed saide Sufficit vobis vidisse Alanus It is sufficient that you haue seene Alanus So it is sufficient that you haue heard thus much of the incomprehensible Trinitie and this great glorious name Iehouah Eth Iehouah wee will not so let him goe but as Iacob would not let the Angell goe before hee had got a blessing so we will not giue ouer till we haue found the Lord for though we cannot come neere him because of his glory yet let vs tread in his footsteps and that will bring vs to him at length For as the onely way to come to the sea is to follow the streame to the nearest way to follow the Lord is to follow him in his word and this will bring a man peace at the last saith Dauid And this is that which the Lord commaunded saying Seeke mee and you shall liue but seeke not Beth. el. His meaning is that they should obey his word and follow the same and not Ieroboams calues at Beth el. This was commended in Iofiah which sought the Lord that is the will and word of the Lord to doe accordingly Which thing beingsoneedful that the apostle saith Proue that good and acceptable will of the Lord that is to doe it for this is truely to seeke the Lord. When Christ said Seeke the kingdome of God and his righteousnesse hee meaneth that we should doe that righteousnesse And whosoeuer thus seekes the Lord shall finde him to his comfort But here take heede you seeke him not in Poetry Philosophie or in Historiographie for non est hic He is not here The wisedome of the world knew not God in the wisdome thereof Therfore well might the Apostle say Take heede that no man spoyle you through Philosophie A disease whereof many are sicke hauing more delight and being better experienced in humane stories then in godly Diuinity In the one they are cunning in the other they are ignorant When they come to the word they must doe as men that want their sight which put on their spectacles before they can reade so these must turne to the Table before they can finde the Booke Surely it is not like there can be a strong faith when the knowledge is so weake The men of this age are taken with a kinde of giddinesse in the braine and are sicke of curiositie in Religion more ready to enquire after Melchi sedecs father then the way to finde God Much like Adrian who would needes know who was Euandars nurse and great grandfathers granfather to Priamus Maximus reports that Eucledes who being asked wherewith the gods were delighted answered for other things I know not but this I am sure of they hate all curious persons It was strange that the Iewes should forsake the Manna and loue the Garlike and Onions of Egypt But more strange it is to see the men of this time to forsake the word of God and to loue the foame of mens inuentions How are our Sermons now despised if they bee not garnished ouer with historie or Philosophie How many come hither rather for affected wordes then to learne how to practise obedience and to fill their eares with curiositie rather then their hearts with grace There is no great difference betweene the foode of the body and the foode of the soule for good meate must be set out with floures good clothes with toyes and so sound Diuinitie with history These are seekers but for deuils diuintie Looke on the drunkard and you shall finde him a diligent searcher not for the Lord but for strong drinke Hee beginnes with the Sunne-rising and continues till it set and often hee calles for a candle because the whole day is too short and there he and others search till neither witte in their heads grace in their soules nor money in their purses is to be found The adulterer is a searcher not after the Lord but harlots He seekes all in the darke by owle-light lest the chaste birds of honestie should see him and wonder at him and at length findes a bodie going to the graue full of sores and a soule going to hell miserably sinfull The Incloser is a great seeker but to the poore mans cost and his beasts destruction he hedges in the poore mans Common and keepes pasture from his beast and so he is a murderer both of man an beast Not long since by God such an Incloser was strucken dead suddenly from heauen in the very acte of his sinne I could name him I will not The Ingrosser is a great seeker euen to the foure corners of the Land but in all this inambulation hee cannot or will not find the Lord not so much as set a foote in the path of obedience like those dogs running by the riuer Nilus not once giuing a lap at Iacobs Well These seeke not for grace but graine and commodities like the Pharises that compasse sea and land to fill their ware-houses with commodities Surely wee neede not complaine for want of bread were it not for these Inclosers The ambitious man is a diligent seeker hee lookes high and seekes in the ayre yet not for the Lord but for the honour of promotion like Haman that seeke to ride on the Kings horse and thinke the highest step of promotion too low for them
these sinnes before named or as many as stand within your charge beginning with good King Iosiah at the last to purge Ierusalem This doe and the God of peace be with you And now I wish mine arme were long enough to reach ouer 〈◊〉 of this 〈◊〉 to strike those 〈◊〉 dead that daily 〈◊〉 men 〈◊〉 whole houses play-houses drinking-houses outpuries and the like that men were as good goe ouer Salis buryeplaine and with more safetie then to stoppe out into the Suburbes of this citie It were an easie matter to haue the citie sweete if these places were not so soule and filthy It seemes that there are no Magistrates there If there bee they are Nonresidents or else as bad as the people In the dayes of Christ there were dum be blinde and lame deuils and I feare these miserable people haue such magistrates among them some blinde that cannot see others dumbe not able to speake and most lame that wil not strike and it may bee they are more forward to bee bribed then the people to sinne yea and often deeper in iniquitie then the people in trespasse Who say be people to these mens manners 〈◊〉 〈◊〉 out horibus 〈◊〉 It is selfe-sinning after such author 〈◊〉 these magistrates sinne the fiat of consent goes 〈◊〉 and all takes hold of the same saying Their hands are with vs in the said dish for feare themselues should be seene will keepe away the light of reproofe from vs or they are coueteus louing bribery and then wee can with a litle white or red sand digged out of the bowels of the earth quickly put out their eyes Then let the Preachers say what they please we will take our fill of vanity Thus regis ad cuemelum to 〈◊〉 componitur orbis greatnesse is a copy after which all men order themselues When Leo loued Stage-playes all Rome swarmed with Iuglers I would it were not seene in the skirtes of this famous citie the magistrates louing iniquitie and the people swarming with villany I can say no more to these without the walles then I haue said to them within If these people perish their blood shal be required at your 〈◊〉 therefore whiles this day of saluation lasteth plowe vp this fallow ground Lastly I haue a desire to valleys of Iuda there 〈◊〉 and the countrey vilages of this realme and say somewhat to them also for the land is defiled euen from Dan to Bersheba the streame of vngodlinesse running very strong which if speedy course be not taken it will like the riuer Nilus ouerflowe the bankes indaungering the whole land Therefore you learned magistrates there placed by our worthy Iehosua whet your swords and cut those trees downe by the rootes But let me tell you one thing before you will doe God honour the King seruice and the countrey good you must carry your teame plowe and all your tacklings downe into the countrey where your charge is What a shame is it to forsake your habitations and to neglect the charge committed vnto you Whereby the poore are robbed of their bread the oppressed of their reliefe the righteous of their defence the countrey of your seruice Religion of her left hand and God of his honour O yee magistrates for shame be resident vpon your charge where yee ought with the sword of iustice to plowe vp this fallowe ground least the blood of these perishing soules be required at your hands And thus I haue made an ende of my plowing which is the first part of the exhortation plowe vppe your fallowe ground The second part of the exhortation WE are at the length come to the seed time Sowe to our selues in righteousnes Which part I hane formerly viewed vnder three heads 1. Sowe there is the property of the worke 2. Righteousnesse there is the matter to worke vpon 3. the Persons You. Righteousnesse is he fairest obiect to the eye of heauen splenderous to the world profitable to the soule and glorious to God Wee will walke a while in this light which will bring vs to a more glorious light to a new 〈◊〉 and a new earth wherein dwelleth righteousnesse Righteousnesse of grace feales the righteousnesse of glory Well might Ambrose say non enim per se pars ost iustitia sed quast mater ost omnium For righteousnesse is not part by it selfe but as it were the mother of all vertue as the old verse is Insticia in sese virtutem continet omniem id est Righteousnesse in it selfe doth truly containe all that to vertue doe belong and appertaine Hence it is that this righteousnesse is found in so many congugatios In Niphal it is nitsdak in Pihel it is t siddek in Hiphil it is hitsdik and in bithpahel it is hitstaddek All which doe shewe the largenesse of this vertue But let vs come to some particular parts of it and to omit many we will speake onely of the worke of righteousnesse and the word of righteousnesse And first of the word of righteousnesse sowe to righteousnesse so is my Text agreeing with that To the the law and the Prephets if a man walke not according to this rule it is because there is do light in him All our action must be ordered by Gods word where he hath not a mouth to speake we must not haue a hand to worke for workes without direction are like messengers that runne without their warrant and goe without their arrand Therefore saith the Apostle Wee haue a sure word of the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yee doe well if yee take beede thereunto Heauen is a marke we are the archers our actions the arrowes Gods word is the bowe If wee will hit the 〈◊〉 we must shoote in Gods bowe Such a seholler was David Psalme as at a marke so will I ayme When Ioshua was to gouerne the people God told him it should be after his word Dauid must make it a light to his feete and we the rule of all our proceedings They which doe not runne to the prophatie all sayinge apostelie all 〈◊〉 an a magnetic all authorities 〈◊〉 but to themselves because the masters of errors Wherefore let vs doe as Baalam saide not goe beyond the word of the Lord more or lesse And that propter mandatum Des for the commaundement of God And cursed are they that doe erre from they Commaundements There is nothing more dangerous then for a man to make himselfe merry with breaking Gods Commaundements Woe to them that say Who is the Lord that we should obey him Therefore wee will none of thy waies But non bonum ludere cum sanctis It is not good ieasting with holy thiugs let Sauls example serue for all when God commaunded him to destroy all the Amalekites hee thought it more wisedome to preserue some But for all his wisedome he prooued a foole in so doing and lost the kingdome from himselfe and his posterity It may be he thoght himselfe too
good to obey God and God knew the kingdome too good for him He rent his Obligiens from God and God the Crowne from him Is it good for the vessell of dust to encounter with the arme of omnipotency The potte with the potter Sine percutiat sine percutiatur franginecesse est whether it strike or be strocken it must needs be broken When the Centurian came to Christ for the healing of his seruant he seemed to illustrate this point by an argument taken from himselfe I am a man of authorine I say to one come and he commeth to another goe and he goeth out of which words he frames an argument thus If men haue that prerogatiue to commaund and ordaine lawes then much more God But men haue a prerogatiue to doe the same Ergo God hath prerogatiue and power to command And after this manner God himselfe reasons if you feare to offend the 〈◊〉 of your Prince Then you ought to feare to offend against my commaund But it is true you feare to offend his commaund Ergo You ought to feare to offend my precepts Therefore let vs doe as Soloman saide heare the ends of all feare God and keepe his commaundements For hee is a great and dreadfull God clothed with maiesty the splender of whose glory is tenne thousand times more bright then the Sunne at the sight of whose maiestie the Angels tremble the Heauens melt away like waxe the mountaines smoke the foundations of the earth are mooued and the floods are dried vp and wilt not thou feare to disobey this great and glorious God whose name is wonderfull his iustice infinite his power omnipotent his wisedome vnsearchable his knowledge from eternitie to eternitie and his iudgements intollerable endlesse and remedilesse But if this great and glorious Iehouah which commaunds the sonnes of men to direct their wayes by his word will not serue to perswade you then let the necessity thereof perswade you hereunto for as Peter saide of the name of Iesus so I say of the word there is no other thing that can direct and shewe vs how to walke aright For nihil est 〈◊〉 vel stabile in rebus humanis nothing is firme and stable in humane things Therefore I say with Christ to the Rabbin which asked him saying what shall I doe to be saued in lege quid Scriptum est quomodo legis what is written in the lawe how readest thou for herein is read the righteousnesse of God from faith to faith That is ex fide veteris testementi in fidem noui as Origin obserues from the faith of the olde Testament to the faith of the newe So Chrysostome and this agrees with that of Paul The lawe was our schoolemaster to bring vs to Christ. The olde shewed a Mosias to come the newe sheweth that he is come or as Ambrose saith Ex fide promittentis Dei infidem hominis Credentis From the faith of God promising to the faith of man beleeuing That is the Scriptures doe shew how God giueth and bestoweth his blessings and also how wee are to embrace them God promiseth and man beleeues or as Augustine saith ex fide Praedicantium 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 We preach you beleeue wee teach and you must obey Or ex fide praesentium in fidem futurerum from the faith of things present to the faith of things to come shewing how to liue in the kingdome of grace that hereafter we may enioy the kingdome of glory So doeth the Apostle teach vs saying whatsoeuer is written is written for our learning that we by them might haue hope and consolation of future ioyes For this is that which is able to make a man perfect vnto euery good worke If now you shall demaund of mee wherewith shall a man redresse his wayes I answere with Dauid by taking heede to the word of the Lord for that is the true guide to the kingdome of glory If Gods word the word of righteousnesse be the marke whereat we mustayme then I see fewe hitte the white some shoote wide with the Idolaters some ouer with the proude and ambitious some to lowe with the couetous others too short with their halfe turnes so that as Dauid said they are all gone out of the way non est qui faciat bonum non est usquae ad vnum there is none that doeth good no not one They eate vncleane things in Ashur and oyle is caried into Egypt but woe to such as goe into Ashur or downe to Egypt and haue not asked counsell of Gods word The formest of this cursed crue is the whore of Rome with all her English calues which hath stollen trueths garment to couer errors nakednesse her seuerall names prefigured out her manifold errors She is called a beast Antichrist 〈◊〉 Prophet a whore and multorum 〈◊〉 num sed non boni many names but neuer a good name Of whom I will demaund this one thing whether she be able to maintaine her wayes by the word of God or no If not then as it hath beene saide so is it still Rome is a whore and all those pretended Catholikes bastards begotten in the bed of adultery First let them tell me by what authoritie from the word of God they keepe the word of saluation lockt vp in an vnknowne tongue from the people yea they haue warrant for what they doe and marke it well First the word is the cause of errors and heresies as they say therefore not fit to be knowne Whereas indeede the want of it is rather the cause of errors as the trueth it selfe saith whom wee will belecue before them doe ye not erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ye know not the Scriptures And Dauid compareth them to a lanthorne to light our pathes if the light thereof be hid how can they profit vs for still we are ready to stumble at euery error and fall into euery heresie Therefore saith Peter Wee haue a most sure word to the which yee doe well that yee take heede as vnto a light that shineth in a darke place But it seemes these men will bee wiser then God but God shall make it manifest to their confusion that they are fooles Secondly the people cannot vnderstand the word of God when it is translated Ergo it ought not to be translated at all whereas the translation of them is the way to vnderstand them and vnderstanding the way to get faith and faith the way to heauen But why doeth not the wise lesuite reason as well against saluation it selfe thus Man is not able though hee haue the meanes to saue himselfe ergo it is not fit hee should haue the meanes at all And now who will not laugh at such an argument Augustines saying shall end this Why are
sound doctrine honest life and good hospitalitie It is both commondable and commodious for Ministers to preach in the plurall number with good doctrine and charitable hospitalitie wordes without deedes auaile little It is recorded of Alexander Seuerus which said that he was more mooued to beleeue in Christ by the Christians hospitality then by all Origines learned and eloquent perswasions Doctrine and charitie are the two handes which build vp the walles of Sion and who so thus buildes shall receiue a double portion with Beniamin You which are in authoritie both in Church and common-wealth are worthy of double honour in this life and shall reape a two fould croppe in the world to come It may be sayde of Magistrates as it was saide of Christ they are set for the rysing and falling of many in the land you are the high Ceders of Lebanon whose fall is the hurt of many The Church is compared to a building we are the builders you are the side stones and the inferiour people the filling stones So long as you stand the people are safe but if you giue way they fall out by whole heapes Twise happy therefore shall you be if you stand faithfull to the Lord and looke how much you are aboue others in the kingdome of grace by so much shall you shine more then others in the kingdome of glory Thus shall you reape a double blessing with Iacob twise blessed in this world and double crowned in the world to come And you my brethren of the lower sort shall reape a haruest according to your seede for God will make an inquisition after all that you haue done and not a good thought shall goe vnrewarded Then your feeding the hungry clothing the naked pitie to the fatherlesse and widowe ministring to the Saints and your vpholding of religion shalappeare Then shall euery man haue Secundum opera 〈◊〉 peace of conscience ioy in the holy Ghost Blessed then shall you be in your persons blessed in your actions blessed in your estate and blessed in your posterity And as Christ saide in another kinde all these are but the beginnings the full croppe is yet to come Eye hath not seene eare hath not heard what those things are which God hath layde vppe for those that sowe this seede And thus much briefly for the haruest in generall I come now to the more particular parts of this haruest which are first the property of the worke Reape Secondly the manner of it According to mercie First the propertie of the worke is to reape Haruest is called Autumnus hath that name of Augende increasing For then commeth in store of fruit that the earth bringeth forth which fruit is gathered when the Sunne entreth into Libra which is when the Sunne is in the right line that is called Linea Equinoctialis And so from that time it comes into Libra till it come into the signe that is called Sagittarius Now it is no small comfort to the husbandman after he hath taken great pains and been at great cost to see the haruest approach and the regions to growe white It is no lesse but much more ioy to the child of God which hath sowed the seede of obedience all his lifetime to haue the haruest of promise brought home to the doore of his conscience and ready to enter the barne of his soule But let vs consider this reaping First as it is in grace and then as it will be in glory First we are to consider a little the haruest in grace For they that reape not in grace shall not enioy an haruest in glory Post mercatum solutum nullus negociatur After the market is ended there is neither buying nor selling He that prepareth not things necessary while hee is here is like to want hereafter Wherefore follow the counsell of Christ Lay vp treasure for your selues in heauen that when these earthly Tabernacles shall faile they may receiue you into euerlasting habitations And here for your better vnderstanding how to reape in the kingdome of grace consider it first Temporall and secondly Spirituall First there is an earthly haruest which God hath promised the threshing shall reach vnto the vintage and the vintage shall reach vnto the sowing time and you shall eate your bread in plenteousnesse c. It is no small blessing to dwell in the greene pastures and to haue our cups to ouerflow with abunance Obserue the seed of righteousnes brings the haruest of earthly blessings Would a man reape aboundance and ascend to pompous honour Let him trauell this way and it will bring him thither For godlinesse hath the promise of this life as well as of that to come And this did God teach them by setting before them a catalogue of these things vpon condition that they would obey him The like he saith in another place that they which honour me I will honour them And wee see it as truely performed in Abraham Iacob Iob and many more Obedience brings vs within the couenant of the promise which euer runnes vpon conditions If ye doe if ye beleeue if yee obey The condition being kept the promise is ours as the Apostle notes Ye haue neede of patience that after yee haue done the will of God yee might receiue the promise If you aske who shall ascend to the hill of the Lord Dauid telleth you The man that walketh vprightly and worketh righteousnes and speaketh the trueth from his heart If you aske who shall enter into glory Christ telles you Non auditores sed factores Not hearers but doers If you aske me the way to get earthly blessings I answere with Christ Keepe the Commandements Christ calleth Loue the greatest commandement but Solomon calleth obedience the end of all saying Heare the end of all feare God and keepe his Commandements For this is that which makes vs coheires with Christ by everue wherof all things are ours So saith the Apostle All things are yours and you Christs Soli habent omnia qui habent habentem omnia They alone possesse all things that possesse the Possessour of all things Doth not this minister matter of comfort to those which haue walked in this path of righteousnesse To whom I may say as Christ did to the good seruant Well done you good and faithfull seruants enter into your masters ioy and take possession of these earthly blessings Euery one that beleeueth and doth well confirmeth the Law by his life And you knowe and hardly to bee knowne what the reward of that is which no demension in art no effection in nature no proportion in the creature can expresse Such is the loue of God to them and their right vnto all things Therfore as the Epicures said to themselues so may I say to these Ede bibe lude Eate drinke and be merry But now some obiect against the trueth of this point saying If after obedience we haue right to reape this haruest
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.