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
themselues as the affections of men are to be viewed Witnesseth that of Marke where the widowes two Mites were more regarded then the abundance of the rich men because they came from the heart Good things done with an euill minde are but splendida peccata glorious sinnes Wherfore God said O that there were an heart in this people to keepe my Commandements for where there is no heart in the action there is no faith if no faith it cannot bee well done 3. It must be done with readinesse Wee must imitate the Angels which are said to haue wings to note out their readines in executing the will of God God will haue his worke done when hee commands not when wee please While it is called to day harden not your hearts It was the saying of Christ to Zaeheus Come downe at once Delayes must not be made in Gods seruice but as Christ said in another case vnto Iudas That thou doest doe it quickly 4. And lastly must bee faithfulnesse to doe all that that God commaunds and no more for to doe lesse then God doeth commaund is disobedience and to doe more is meere presumption and will worship It was Dauids care and resolution to haue respect vnto all his commaundements Thirdly that it be righteous it must bee done to a good ende for to doe good workes and not to a good ende is either vaine-glory or meere hypocrisie as to instance it thus It is a good worke to giue almes to feede the hungry and cloath the naked But if these be done to be commended of men or for the obtaining of credit rather then for the good of the common wealth it is not commendable So we may say it is bonum in respect of the acte but not bene in respect of the ende Therefore to doe good workes to a good end take these three things along with you 1. That they be propter gloriam Dei for the glory of God That is that the loue and zeale to Gods glory constraine vs hereunto as the Apostle speaketh doe all that ye doe to the glory of God 2. That they bee propter nostram salutem for our saluation 3. That they bee done to the good and profit of others as the Apostle teacheth that euery thing may minister grace vnto the hearers for whatsoeuer is done is not right quod non conducit ad praepositam vtilitatem which belongs not to an intended profit Thus you see the word of righteousnesse that it must be the rule of all our actions as also you see the workes of righteousnesse and how to doe them Now before I let you passe from this part I would haue you to marke how our aduersaries doe slander vs saying that the Church of England teacheth faith without good works and giueth libertie to sinne being a doctrine of liscenciousnesse to all impietie insomuch that many are kept from vs by reason of these slanders falsely laide vpon vs. The consideration whereof at the first sight seemes like a great mountaine yet after deliberation it is lesse then a moule-hill For if they so blaspheme the holy word of God it is no wonder they thus slander vs. Besides it hath beene an vsuall thing with them of olde thus to slander the people of God They accuse Wickliffe that he should say that Luther did hold magistrates not lawfull that Caluin saide that Christ dispaired on the Crosse that Beza was turned to popery and so died who was then aliue and by his owne wryting prooued them lyers that Caluin fell into blasphemy with many more of the like nature But to bring this home to their doores to pay them with their owne coyne and to beate them with their owne weapons for doe not they themselues teach a doctrine of liscentiousnesse yes vnspeakeable villaynies both countenanced and canonized for worthies as murthers rapes periuries adulteries and the like as the sruite of such a diabolicall Religion Thus much for the subiect Righteousnesse now followes the propertie of the worke which is to sowe The second part of the seede-time SOwe to your selues in right consnesse The propertie of the worke is now to be obserued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sow sowing is sometimes taken for casting of seede into the ground as thou shalt not sowe the ground with mingled seede some time for preaching of the word the sower went out to sowe and sometime for our actions and so it is here yet we will not fall into the error of Pelagius A Deo habemus quod homines sumus a nobis ipsis autem quod insti sumus wee are beholding to God that we are men but vnto our selues that we are good men But the contrary is God both makes vs and makes vs good men and then being good wee labour to doe well That is as my text saith to sowe good workes as the wise man exhorts Babokar zerang eth-zargnaeca Betimes sowe thy seede That is betimes doe good and he giues the reason The sower of righteousness shall bee truely rewarded Mans life is a continuall sowing either good or bad seede the seede is the worke the ground God and man and the doing or acting is the sowing The metapher holds well for first wee knowe that the husbandman casteth his seede into the ground couers it with earth there it rots and seemes to perish as though he should neuer haue good of the same and thus would a man iudge that knowes not what belongs to that art and that he were foolish to cast his seede into the earth vpon so hopelesse a gaine Euen so the sowing of good and charitable workes seemes to be lost because we see not the fruite of our labour as Iohn noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet it appeareth not what wee are Therefore Salomon compareth this sowing vnto the casting of bread vpon the waters which at the first seemeth to perish And this is the estate of the godly they pray fast giue almes honour God loue man obserue his lawes doe his commaundements with the like yet what is to be seene of all this What profite hath a man of all his labours saith Salomon Where is the destinction of good and bad they seeme to bee all one yet Caine and Abel in one field Cam and Iapha in one arke Ismael and Isaake in one family Esau and Iacob in one wombe Peter and Iudas in one company teares and wheate growne together in one field good and euill are not yet diserned And doe not then our labours seeme to bee lost May we not say with Esay I haue laboured in vaine So the world iudges and we in some sort finde for our life is yet hid with God in Christ Onely wee haue some peace of conscience that the world see a not and the loue of God which it knoweth not But we knowe that when he shall appeare we shall be like him as the Apostle Iohn saith and much like those verses which we read of Pithagoras
murmuration remaineth vnreformed And that ye may vnderstād that God doth not sanctifie a part but the whole cōsider what the Apostle faith Now the very God of peace sanctifie you not in part but thorowout spirit soule and bodie When Christ came to cast out the deuils out of the man of a legion he left not one When God by his Spirit sanctifies a man he doth it not by parts but wholly Wee know it is a point good in law that if a man keepe possession in one 〈◊〉 of the house though he keepe it not in all yet is 〈◊〉 〈◊〉 possession So is it in this though Sathan take not vp all yet if hee possesse any it is currant and will passe at the barre of Gods iudgement seate Then with wisedome and iudgement consider that this murmuring is no small sinne for it is both against the word of God and against the worke of Gods Spirit Iude in his Epistle sets it out in his colours These are murmurers complainers walking after their owns lusts whose mouthes speake proud things hauing 〈◊〉 persons in admiration And is it not thus with these Doe not these murmure against our Elders and all well-willers vnto them Haue not these mens persons in admiration Doe they not receiue the word more for the person that teacheth then for the word that is taught I haue and doe still see it by experience which are 〈◊〉 and who are 〈◊〉 to gouerne Ministers then they that are Ministers themselues which haue experience of the same calling profession and vocation Secondly in regard of the Doctrine which is in the Church who can better iudge of the Trueth of Errors of Schismes of Sects and the like As one saith Quod 〈◊〉 post elect us qui caeteris praeponeretur in sohismat is factum estremedium After one is elected which should bee 〈◊〉 ouer the rest it was done to bee a remedie against Schismes And as it is answered by consequence so it is by Scripture that gouernours of the Church ought to bee of the Clergie Therefore if you please to looke into the end of 〈◊〉 Epistle to Titut you shall finde him a Bishop and the Epistle to be directed vnto him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Titus the first Bishop of the Church of Crete Now that ye may know that Creete is not one citie make enquirie of trauailers and reade Histories if you dare not beleeue my report This Creete was an Iland lying between Peloponesu and the Rhodes It hath on the North part the sea AEgeum and Cretense on the South the sea of AEgypt and Affricke It is now called 〈◊〉 It had in it an hundred cities whereupon it was called Centabolts This Creta is now vnder the Purkes dominion here Titus was head gouernour and Bishop So though Titus bee not called an Elder yet you see hee is a Bishop and gouernour of the Church in Creta Now let vs see if we can make a Bishop and an Elder both one and then I hope you will be answered which will appeare by comparing those two verses together in the first Chapter In the fift verse a gouernour or a teacher is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter and in the seuenth verse the same is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop whereby it appeares that 's Bishop and an Elder is one and the same Now then ioyne this with that of Paul to Timothie O and you shall see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then it is manifest that the Clergie ought to bee gouernours in the Church Neither am I ignorant that Episcopus is a name giuen to all Ministers yet more vsually applied vnto the Elders For Episcopum Presbyterum vnum esse aliud nomen offecij 〈◊〉 〈◊〉 Bishop and a Presbyter are both one the one is a name of office and the other is a name of age I will conclude with this exhortation Let not any sacrifice turne mercie out of doores nor the fire of zeale drie vp the dew of charitie Let it not be said of you as Historians record of the dogges that ranne by the riuer Nilus not vouchsafing to giue a lap at the water So liue not you among vs not once submitting your selues to order nor speaking well of the gouernours The next thing that followes in order to bee handled is the propertie of the Worke. PLow vp your fallow ground The difference betweene the English and the Originall is this For our fallow ground in the English the Originall hath it new fallow For so the word niru doth import And likewise the vulgar Latine hath it innouate renew yee for the minde is to be altered and changed And this doth fitly agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth properly a change of the minde or vnderstanding And adde hereunto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an alteration of the will and purpose The summe of it being an exhortation vnto repentance as doth appeare by that of Ieremie himole Lahouah Be circumcised to the Lord uehasiru gnareloth lebabcem and take away the foreskin of you hearts that is the corruption of them which Paul expounds to be true conuersion vnto God saying Hee is not a Iew which is one outward neither is that 〈◊〉 which is outward in the flesh but he is a Iew which is one within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the circumcision of the heart in the spirit not the letter whose praise is not of man but of God And Ioel uekirgnu lebabcem Rent your hearts And our Prophet here calleth it a plowing All which doe shew vnto vs that the heart must bee torne vp by repentance and contrition as the plow teareth vp the ground This was the end that Peter aymed at in his sermon when he sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent therefore This hee sayd that the consideration of their former acte in the murthering of Christ might rent their hearts as the plow doth the earth Poenitentia est verus dolor de offensa in Deum Repentance is a true sorrow for our offence towards God For it is meete that those who rent God from their hearts by sinne should rent sinne from their hearts by true repentance There is no small resemblance betweene the plowing vp of this terrene ground and the heart obserue and you shall find them agreeing in these things 1. The plow it cuts and teares the earth one piece from another 2. It layes open the inward parts of the earth discouering the rootes within the ground 3. The turning vp of the earth causeth the weedes to dye and perish 4. It makes the mould more tender and more apt to receiue the seede Now behold the like in the spirituall plowe First as the plow layes open and discouers the rootes within the ground in like manner doth this plowe discouer the weedes of sinne vnto vs for there must be
Agnitio peccati ct irae Dei The knowledge of sinne and of the wrath of God This knowledge is so needfull that without it we neuer flee from sinne witnesse that saying of Paul I had not knowne sinne but by the lawe for I had not knowen sinne except the lawe had said Thou shalt not lust By which it appeareth that by the iudgement of Paul concupiscence was no sinne and therefore hee in a happy and blessed estate as he saith in the 9 verse iudging himselfe to bee aliue and therefore sarte from repentance for his concupiscence because he did not see it to be a sinne But when the knowledge of sinne came by the Commaundement then hee rent his heart with contrition vers 10. And as he found this in himselfe so he commands it vnto others instructing them to meekenesse that are contrary minded proouing if God at any time will giue them repentance that they may come to the knowledge of the trueth The like course Peter tooke with the Iewes to make their sinnes appeare vnto them that so he might drawe them to repentance which hee could not haue done without the sight of sinne for the whole neede no. Physitian saith Christ. No man will seeke to the Physitian before he feele his disease no man will repent before hee beleeues himselfe to be a sinner Nemofacit Legem nisi qui credit Legi No man doeth the Lawe but hee that beleeues the Lawe saith Ambrose Who will grieue for his sinne before hee sees that hee hath sinned In this sense a man may say as the Eunuch said when Philip asked him if he knew what he read How can I without a guide So may we well say how shall sinners repent before they knowe their sinne Therefore the counsell of Ieremie is to be followed Let vs search and try our wayes to finde out our sinnes for he that hideth his sinne shall not prosper but he that confesseth them shall haue mercy The way to get pardon of sinne is first to know them 2. to repent for them This is the first effect of the plowe to discouer our sinnes To haue an acknowledgement of sinne these things are requisite First a skill in the word of God for there hee hath read a Lecture vnto vs both of good and euil sinne and vertue distinguishing the one from the other and painting them both out in their seuerall collours For that is it that is able to make it man wise vnto saluation Dauid asking this question of God Wherewith shall a man redresse his wayes Answere is made By taking heed vnto thy word for nothing doeth make sinne manifest what it is but onely Gods word The Deuill can but he will not Sinne is the lawe of his kingdome whereby it is gouerned and therefore this is to be obserued that the Deuill neuer taughtman to practise any thing but sinne as witnesseth the word of God and therefore farre from making sinne known vnto vs. The like proofe you may haue out of History as Augustine notes Does Paganorum nunquam bene uiuendi sanxisse doctrinam Those Gods of the Pagans neuer established the doctrine of liuing well for they neuer had care of those Cities that gaue them diuine honour And as the Deuill can and will not so nature is blind and cannot Therefore if the blinde lead the blinde they both fall into the ditch There is a kinde of Sympathie betweene sinne and nature onely the word of God can doe it The second thing that is necessary for the acknowledgement of sinne is the illumination of Gods spirit to worke true vnderstanding and iudgement in vs. Paul prayes that the God of our Lord Iesus Christ that father of glory might giue vnto vs the spirit of wisedome that the eyes of our vnderstanding might bee onlightened that we might knowe what the hope is of his calling and what the riches of his glorious inheritance is in his Saints and what is the exceeding greatnesse of his power towards vs. So that it is grace that giues vs true vnderstanding to iudge betweene sinne and vertue It is not the Preachers voyce that serues the turne Non verbis hominis fit vt intelligatur verbum Dei facit deus vt intelligatis The words of man cannot make man to vnderstand the word of God but it is God that maketh them to vnderstand Hereunto tend the wordes of Christ. I will send the holy Ghost and hee shall reprooue the world for sinne no man sees sinne in others nor in himselfe that he should reproue it but by the spirit The third thing necessary whereby we may come to the acknowledgement of sinne is a diligene searching into our selues and an examination of our actions as Dauid saith I haue considered my wayes and 〈◊〉 my feete into thy testimonies for it is not enough for vs to consider sinne in others as Horac saith Cur in amicorum vitium tam cernis acutum Quamaut aquila aut sorpous Epidarlins Why doest thou into thy friends ill cariageprie With a quicke Eagles or a serpent eye No let the eyes of our vnderstanding bee looking into our selues as they said to Dauid See to thine owne house O Dauid So I say to thine owne heart O Christian to finde out thy particular sinnes Thus you see that the knowledge of sinne is needfull and you see also how to come to the knowledge thereof Now hauing seene how the spirituall and terrene plow doe agree in the first part let vs come vnto the second which is how the terreno plow doth teare and rent the ground So the spirituall plow teareth vp the soule that there is dolor propten peccatum offensum Deum A sorrow for sinne and for offending God wherein the heart is exceedingly greeued insomuch that no man can expresse the sorrow thereof For awounded spirit who can beare saith the wiseman and a sorrowfull mind drieth vp the boanes And yet this wounded spirit and sorrowfull mind wee must endure For the godly heart is neuer void Vuohospite recedoute alius statim subintrat One guest being gone another straight comes in Thus he is vexed that is to say haled and hurried by strong and violent force Of which Augustine saith Nihil est miserius misere non miser ante seipsum nothing is more miserable then a miserable soule not to comprehend her 〈◊〉 miserie O great is the sorrow of such a plowed soule That as Barnard saith Si msipsum 〈◊〉 speico 〈◊〉 〈◊〉 〈◊〉 Si inspecio me ipsum fere non quaeo If I looke not into my selfe I know not my selfe If I looke into my selfe I cannot indure my selfe So that they say with Dauid Out of the deepe I cried vnto the Lord. And this is the state of the poore penitent soule The consideration hereof teacheth vs that the dolor of heart is no true marke of reprobation for then God would not exhort hereunto as here he doth Sorrow is the
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
Christi aduentu By consummation and glorification of the Church in the second comming of Christ and vntill then we must seeke the Lord. The last pare the ende VVE are come now by your patience to the last branch of our text And teach you righteousnesse where in obserue 1. the propertie of it Teach 2. the forme of it Rightcousnesse 3. the persons You. The propertie of the worke comes first to be handled Raine This part would bee better vnsoulded by some Phylosopher then by me Raine is impression that commeth of much cold vapour and moist gathered into a body of a cloude drawne out of the earth or waters by the heate of the Sunne into the middle region of the ayre whereby cold it is so knit together that it hangeth vntill either the waight or heate cause it to breake Some thinke the raine and cloudes are not aboue nine miles in height Albertus Magnus saith they are but three miles in height and some thinke that they be but halfe a mile and some againe by Geometricall demonstrations make it aboue fiftie miles to the place where the cloudes and raine are gathered but not to be too curious to seeke for that whereof we haue no neede To conclude sometime they are higher sometime they are lower according to the waight thereof where they breake to the great feare and no lesse danger of man and beast but to come to the true raine here intended Raine the word iorch doth signifie to raine yet a supernaturall showre which makes glad the city of God Gods word is compared to raine and is this raine fo saith the Lord my word shall droppe as the raine Likewise his spirit is compared to raine I will power water on the dry ground And fitly is his word and grace comcompared to raine 1 Raine is called Imber and hath that name of Imbuendo for it springeth and tempereth the earth and maketh it beare fruite Man is compared to earth and the word and grace to raine If this raine be not showred downe vpon this earth it is vnfruitfull therefore to make this earth fruitfull God sends downe the showers of this raine vpon it as the operatiue meanes and working cause to make the hearts of men fruitfull in faith loue and the like and their liues full of good workes And to this belongs the saying of the wise man Arise O North and come O South because in these two places are the signes which concerne the water and the earth as Taurus Virgo and Capricornus which are in the South and be earthly signes The other are Cancer Pisces and Scorpio in the North and bee watery signes Now when the earth of mans heart and the raine of Gods grace doe meete there followes a fruitfull haruest 2 Raine is called Pluuia and hath that name of pluralitate pluralitie of drops and that drop after drop that the earth might receiue it the better A droppe is part of a cloude being broken which destilleth downe droppe after droppe A fit embleme of this supernaturall raine which from one cloude the spirit destilleth into the hearts of men grace after grace and gift after gift Man hath not all the graces of God at the first but by degrees as the Apostle saith We must first haue milke and then strong meate first a lesse grace then a greater and after that full perfection Regeneration is compared to a birth where first the braine is made then the heart after that the liuer then the sinewes arreryes and pipes and lastly the handes and feete And thus is it in the spirituall birth first knowledge and vnderstanding then faith and repentance after peace of conscience and ioy in the holy Ghost and lastly full assurance of all Gods mercies 3 Raine is a maker of peace for often wee see the windes and other elements in an vproare where by the stout Cedars are bowed to the ground Towres and Castles trembling and the waters roaring But now comes a showre of raine from the cloudes and mittigates all this fury Euen so when since the conscience Gods wrath and the terrors of hell accuse vs within and Gog Magog Moab and Ammon I meane wicked men persecute vs without then are wee in great feare and trembling But now comes a showre of grace and mittigates all feares and secures vs from all terrours 4. Raine is Medicus a good Phisition hauing a powerfull efficacie to cleanse the ayre when by infectious fogges and contagious vapours it is corrupted washing away with the showres thereof all the noysome putrifaction euen so when the iudgement and vnderstanding are infected with the filthy fumes of errours and heresies and the trueth almost stifled then commeth a shoure of grace and cleanseth the soule from all these infectious fogges 5. Raine mollifieth the hard earth and makes it more apt for tillage whereby the bowels of the earth are cut with coulters and shares Euen so the hard and obdurate heart of man is made soft and apt to euery good worke by the showres of Gods grace Happie earth whereon this raine falles that is so operatiue and donum omnium donorum maximum A gift farre aboue all other gifts Ioreh of iarah and signifies to teach as well as to raine For while we liue in this world we are in the schoole of Christ and haue need of teaching and the chiefe teacher is the Spirit of God as Christ The comforter whom the Father will send in my Name shall teach you all things outward meanes without this will doe no good For Paulmay plant Apollo may water yet it is God which teacheth by the Spirit or otherwise all is in vaine For Non verbis hominis sit vt intelligatur verbum Dei facit Deus vt intelligatis The wordes of man cannot make man to vnderstand the word of God but it is God that maketh them to vnderstand The outward ministery worketh no grace in the hearts of men It is but a subordinate meanes and causa instrumentalis The instrumentall cause and not causa efficiens The efficient cause Therefore sayth the Apostle Haue you receiued the holy Ghost Intimating thereby that if they wanted the Spirit they could haue no faith for Hoc est opus Dei This is the worke of God Gods assisting grace and the ministery of man must go together else thereis no power in our perishable voyces to effect your consciences Breake away this Analogie and vertuall association of the spirit from the word and you shall bee like those women euer learning but neuer able to come to the knowledge of the trueth Learne then First to follow the counsell of Christ to giue God the things that belong to God and to Cesar that which belongeth to Cesar. If by the ministerie of man you haue gotten some good measure of knowledge faith loue repentance and the like forget not your duetie to the messengers of God Haue them in singular respect for their workes
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