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
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
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
haue made choyce of such a text as doth speake to all persons I feared to speake of Iudgement least it should make the weake harted to tremble Or of mercy least the wicked should be secure Therefore I haue ioyned them together OSEA 10. 12. SOwe to your selues in righteousnesse reape after the measure of mercy breake vp your fallow ground for it is time to seeke the Lord till he come and raine righteousnesse vpon you QVo brevior co obscurior The shorter this Prophesie is the more mysticall In the holy Scripture these two things euer do concurre Sententia breuis res ampla A finit sentence an infinit sence as in a litle mapp we see a world of Coūtries what the foote cannot measure in many dayes the eye passeth ouer in a moment This text is a little Mappe of the whole body of Diuinitie turnes ouer vnto vs a golden lease whose inke is Nectar and the penne the wing of Angels for the matter expressed is wholly celestiall Quis sit finis iustorum it iustificantium iustos I will in somesort open the euerlastiing dores and heere shewe you the King of glorie and in him your glorie Therefore let an holie reuerence possesse your soules and say with Iacob This place is fearfull none other but the house of God and the gate of Heauen where will appeare the loue of God in his Iudgements to the sonnes of men who in promising mercie omits iudgment but in threatning iudgment remembers mercy as heere in this place And now as you intend to trauell with me in this way tye your considerations vnto two generall heads The first is a precept The second is the consequent The precept is affirmatiuelie set downe and is illustrated by a metaphor taken from the husbandman First by the plowetime Innouate vobis nouale Plowe vp your fallowe Secondly by the seede time Seminate vobis in iusticia sowe to your selues in righteousnesse Thirdly by the haruest time Metite in ore misericordiae Euery one of these times offer 3. branches apeece First the subiect the fallowe grownd 2 The propertie of the worke Plowe 3 The proprietie of the persons your Plowe vp your fallowe grownd Secondly the seede time 1 Sowe There is the Propertie of the worke 2 Righteousnesse there is the matter to worke vpon 3. To your selues There is the extent of it Sowe to your selues in Righteousnesse Thirdly the haruest time 1 The action or worke reape 2 The manner According to mercy this is the precept and the parts therof and now the consequent followes and is amplified thus first by an argument taken from their negligence For it is time to seeke the Lord Secondly by an argument taken from the benefit of it till he come raine righteousnesse vpon you In the 1 obserue an action seeke there is the propertie of it 2 whom the Lord there is the obiect of it 3 why for it is time There is the compelling cause for it is time to seeke the Lord. In the second part obserue how longe donec vewiat vntill he come there is the continuance of it 2 Et doceat iustitiam vobis and teach you rightcousnesse there is the ende of it First by the acte to teach 2 by the qualitie righteousnesse 3 the persones you this is the consequent with the parts thereof so that now if you will take a generall veiwe of these wordes you shall finde euery word a sentence and euery sentence a world of matter it wants but a skilfull workeman A Scripture very necessarie for these dayes and I thinke not vnfit for this present auditorie Albeit to them whose eares are alwayes listininge after nouelties it may seeme to triuiall yet I doubt not but to those that come with willing mindes to learne it will proue very profitable Therefore you Right Honorable whom God hath vouchsafed his owne name vnto heere vpon earth with reuerence attend it It is the ground of iudgment therefore ye most worthy Iudges may liften vnto it it is the end of controuersies therefore yee skillfull Lawyers may take notice of it Here is matter of ciuill obedience therefore ye inferiours may fitly learne it also it is the instrumentall cause of faith and repentance therefore ye beleeuers may earnestly embrace it Shimgnu debar Iehouah Thus who so begins and ends his dayes shall dye the death of the lighteous and his last end shall be like vnto his The matter in the whole is an exhortation vnto holinessed ana consequent enforcinge The exhortation comes now in hand being considered I by the plowe time secondly by the seede time 3 by the haruest time The plow time by order is first to be handeled Aud in that I noted 1 the supiect of the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallowe ground 2 The property of the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New plowe 3 The propriety of the persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your And now the subject doth challenge the first place THE SVBIECT NIru Fallow ground In euery scripture we are to con sider Sententiam et intentionem The sentence the intent Quid dicitur et quid intenditur What is said and what is intended Euery scripture being to be considered either litterall or metaphoricall Litterall when sence and sentence agree As cursed is the earth for thy sake Gen. 3. 17. metaphoricall when one thing is spoken and another thing is meant I will power waters vpon the dry ground So here we must vnderstand him that hath heauen for his seeling the earth for his pauement the Sunne Moone starres for his hangings the creatures for his diat and the Angels for his attendants Man is called euery creature by the mouth of our Sauiour Mat 28. Because he hath a participation of the best good in all creatures and so more excellent then all Stones haue a being but not a life Plants haue a being and life but not sence Beasts haue a being life and sence and yet none understanding Angels haue being life sence and vnderstanding But in man ye may behold a Mappe of all these For he hath a being with stones life with plants sence with beasts and vnderstanding with the Angells A most sweet abstract or compendium of all crèatures perfections Yea be not proud because of all these for thou art but earth Earth is the lowēst of all elements and the Center of the world Earth must be earth liuing earth to dead earth Respice aspice prospice looke back what thou wast see what thou art and consider what thou shalt be Dust thou wast earth thou art and to dust thou shalt returne as Saith Phocylydes Ex terra corpus nobis est rursus in illam Selumur et puiuis sumes Our body is of earth and dying must Returne to earth for man is made of dust So then it is earth The difference is this liuing earth walkes vpon dead earth and shall at the last be as dead as his pauement that he treads vpon I
thinke few be proud of their soules and none but fooles will be proud of their bodyes Quid superbis terra Why art thou proud O earth Man of earth is called earth and I cannot passe this poynt before I haue fixed your considerations vpon this obseruation How the Lord insinuates his contempt of the wicked by cutting off their names as not worthy to stand in his booke The mention of which would be a blur to his sacred leaues This is the estemation that the wicked beare with God How thinke ye then that their persons shall sit in his kingdome whose names may not stand in his booke Thus God crosses the worlds fashion some times giuing them no names at all As that reall parrable glues the rich man no name at all but Diues Some times by cutting off their names as the seruants of Dauid were serued by the Princes of Hannon Who cut off their garments by the buttocks and shaued off halfe their beards So God cutteth off halfe their names As Aram is called Rame leconia is called Conia Surely when God takes letters from their names he intendeth also to take blessings from their persons Some times he giues them a by name as the Bulles of Basan And here the earth or fallow ground as vnworthy of any other name or title of Honor. It is not alwayes true that Quanto ornatior tanto nequtor The more adorned the more wicked For surely greatnes is the fairest obiect to the eye of the world and goodnes to the eye of heaven There is a glorious splendor in pompous honor if it come by the hand of God For They that honor me I will honor saith the Lord. And it is made as a promise of God to the righteous Zecer fsaddik The memoriall of the iust shall be blessednes full of honor Good lucke haue such with their honor But there are many to whom our bonnets vaile and our knees bowe whom the sight of heaven scornes as not worthy of those titles and complements giuen vnto them For Deus vbinon est ibi nihil eft Where God is not there is nothing For he that hath not Christ. How can he haue right vnto any thing For the condition runnes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All is yours and you Christs But first you must be Christs before any thing can be yours Feede not your selues then with shadowes O iudex quisque sui Let euery man be a Iudge of himselfe Cum te quis laudet iudex tuus esse memento When any man prayseth thee remember to be thine owne Iudge Whether these things doe belong vnto thee or no. Plus aliis de te quam tu tibi credere noli Do not thou beleeue other men more concerning thy selfe then thou doest beleeue of thy selfe If you desire your names to be registred with the pehne of eternity in the kingdome of glory write them your selues in the kingdome of grace with the penne of obedience and there reade them to your comfort They stand sure with God before not sure to vs vntill now If you would haue God to dignifie your names with titles of honor then honor his name with songs of prayse and the fruite of odedience Remember his great and glorious name saith Moyses And fitly said Dauid that our helpe standeth Beshem Iehouab in the name of the Lord. Maintayne the glory of it then with your strenghts and sound it out with your prayse that so God may write you not without a name nor with a by-name nor with a curtolled name but that your names may stand at the full length in his booke That he reading the same as Ahashuerosh did Mordecayes then your service shall be found out with rewards arayed with the Kingds robe titles of honor set on the Kings Horse and Proclamation made This is the man whome the King will honor Honor him with reputation on earth before men and with glory in heauen before Angels O blessed are they that stand registred in the Chronicles of heauen with the penne of the eternall spirit and read in the leaues of obedience in the kingdome of grace I haue not yet don with the subiect This earth is a diuine spirituall and immortall nature called the fallow ground by a metaphor This ground is incapable of suffering terrene fragillity This is Gods ground and that in an high and mysticall sence yet proper enough The earth is the Lords Yet he hath not such respect to this ground as he hath to man for whome he made it but chiefely to the soule of man which is this fallow ground There is a wonderfull mixture of the elements in man First the Heart is placed in the midst as the earth or the center 2. The Liuer like the Sea from whence the springs of blood doe flowe 3. The veines like Rivers spreading themselues abroade into the vtmost members 4. The Braine which is placed 〈◊〉 like the Sunne giuing light and vnderstanding 5. The Senses like Starres set rounde about like ornaments And therefore man may well be called earth yea Microcesmot a little world The Earth is called Terra which betokeneth the roundnes of the earth Or it is called Terra and hath that name of the over part qua 〈◊〉 That is trod vpon as being the foundation and ground worke of all And is also called Humus and hath that name of the Sea that is moyst for without moysture the earth is vnprofitable They must be ioyned together For if it be drie which is either by too much cold and then it turnes to sande and gravell or by too much heate and then it turnes to Chauke and Oker The earth must haue moysture to make it fruitfull This moysture is Gods grace that makes the soule as profitable as the showers from heaven cause the earth to be fruitfull The heart and grace must be myxed together for it is necessary to divers ends I Illuminat intellectum It doth lighten the vnderstanding 2. Inflamat affectum It inflameth the affection 3. Frangit it cordis duritiam It breaketh the hardnes of the heart Thus when the heart and grace are ioyned together they are fruitfull Therefore the earth is called Tellus because we take fruite therof And Ops for it heapeth with fruite Such is the heart of a good christian that it floweth with the works of righteousnes as appeareth Cant 2. 12. The flowers appeare in the earth saith Salomon Obserue with me First the place Baarets in the earth This earth is the heart and soule that is the fountaine of them 2. Nireu they appeare Inward grace bringes forth outward fruite 3. The quantitie of them Hannitsanim the slowers set downe in the plurall to shewe the abundance of them as our Lord witnesseth This Earth is fruitfull when the ayre of Gods grace hath giuen influence with the seasollable dewes of his spirit and the Sunne of righteousnes hath bestowed his kindly heare then followes a plentifnll