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
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
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
prerogatiue that belongs to God to know the heart The difference stands thus Other men know nothing of our heart our selues know somewhat and God knowes all that may bee knowen There is not a word in my tongue but thou knowest it O Lord and there is nothing hid from thee O God saith Dauid Yet euery man knows somewhat of his owne heart I know saith Paul Rom. 7 that in mee there dwelles no goodnesse This made him to crie out so bitterly not against others but against himselfe This is a true saying that Christ came into the world to saue finnert 〈◊〉 〈◊〉 us ago 〈◊〉 Whereof I am the chiefe because hee knew his owne heart and not the hearts of others And from his owne experience teacheth the same to others Proue your selues know yee not your owne selues which not to know were very strange And as euery man is best acquainted with his owne heart and therefore the fittest to be his owne plowman so likewise euery man is to be saued by his owne faith and grace The iust shall liue 〈◊〉 in his faith Other mens faith may doe vs good by way of exhortation to build vs 〈◊〉 in the wayes of godlinesse But it is our owne actuall faith that might saue vs for as the Apostle saith If thou beleeue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy heart not in my heart for that will not saue thee Therefore as it was said to Dauid To thy house O Dauid so I say to thine owne heart O man haue a speciall care But for all this that hath been spoken doth not God impose too great a worke vpon vs which neither we nor our forefathers were able to beare It is beyond our power and arte This is ars aritum 〈◊〉 〈◊〉 the arte of arte and the gouernement of soules It is open Dei as Christ doth witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the works of God that ye beleeue Why then doth God impose the same vpon vs Not because wee are causa efficions but because wee are causa materialis Therefore as Iohn saith Let vs looke to our selues for surely it is a worke very necessary to bring the plowe home to our owne hearts Many will be busie Bishops in other mens Diocesse spending their time in other mens ground and suffering their owne to be barren There be many Arguses in these dayes with an hundred eyes apiece that can quickly espie the moates that are in other mens eyes but cannot feele the beames that are in their owne Peter will bee medling in Iohns affaires yet without thankes for Quidest hoc tibi What is that to thee The Pharises would wash the hands of Christ and yet their owne hearts were foule filthy and odious A preposterous kinde of zeale to begin where we should make an end I deny not but this is to be done yet not to leaue the other vndone As in Dauid we see a worthy example hereof Before he purged the land hee cleansed his house and before his house he purified himselfe Obserue his proceeding at the second verse he saith I will walke betham lebabi in the perfection of my heart And then at the 7. verse he saish No wicked person shall abide in mine bouse And then in the 8. verse-he beginnes to purge the land Thus you may behold the three steppes to perfection First his heart then his family lastly the realme Excellent proceeding to keepe Sessions at home within the heart and to be executers of our owne sinnes Niru lachem 〈◊〉 now fallowe your fallowe It is a good lesson for vs that are to plowe vp your fallowe first to turne vp our owne we must not be like the sonnes of Eli 1. Sam. Least we cause the Gospell to bee euill spoken of our name and office must agree we are called lux 〈◊〉 by our vocation and wee must be lumen in 〈◊〉 by life and conuersation Then may we as wee must the better plowe vp your fallowe ground Crie aloude spare not lift vp thy voyee like a trumpet shewe my people their transgressions and to the house of Iacob their sinnes There is nothing so necessary and more commendable then reprehension if it be seasonable and reasonable I thinke none ought to be more wisely bold then vs Ministers for sinne is bold saucy and presumptuous O miserable when hoot sinners and coole Ministers meete when the one sort is infected with burning feuers and the other with shakinge agues And when they that should lift vp their voyces like a trumpet doe but whisper through a trunke Nihil interest scoleri an faueas an perpetras There is no difference whether thou fauour a wicked action or commit it Dauid hath a song of two parts like Ianns with his two faces I will sing mercy and iudgement wee must vse Leuitiues preseruatines and restoratiues with Paul We beseech you to be reconciled to God 2. Cor. 5. 19. But if this will not serue to rowse these sleepers out of the dead sleepe of sinne but that they will be still as worldly as Demas enuious as Caine couetous as Iudas treacherous as Absolon and as stony-hearted as Pharaoh the text of mercy befits not these but the sword of iudgement The learned haue compared the soure Euangelists to the foure beasts in Ezekiel 10. 14. comparing Marke vnto a Lion because hee begins with the thundering voice of the Law crying in the wildernesse repent When sinnes be crying sinnes wee must become crying preachers Esay cries and Ieremie weepes and we must not be sparing in reprehension Where men are bold in sinning preachers must be bold in reprouing We must put on yron foreheads to reprooue such as haue whorish faces cut them to the quicke This is the way that they may bee cured with the good Surgeon to cut out the dead flesh It is a smarting corasiue yet a healing plaister as Ierome saith Dum pungit 〈◊〉 Whiles that it 〈◊〉 it 〈◊〉 〈◊〉 not if euer there were a time for this now is the age where shamefastnosse hath left the stage and presumption now actech her part desperation attending ready to shut vp all with a dreadfull catastrophe Sinne wounding the conscience accusing hell gaping and God striking the land being ouerspread with sinnes Caines murther Pharaohs hardnesse Naboths churlishnesse and Amnons incest We haue spent much time in plowing vp this fallowe ground yet the profit I hope will more then equalize our paines the sinnes haue beene cited a iurie pannelled they sound guiltie and are condemned by the great Iudge of heauen and earth What remaines then but that you the magistrates see them executed wee can but plowe them by the word it is you that must plow with the sword you are put in trust to see the king of heauen his lawes obserued the righteous defended the oppressed relieued and the offenders punished Solan being asked what best preserued a common-wealth answered
I will beginne with Mary for vpon the day of her conception they haue this prayer O Mary the mother of grace the mother of mercy defend thou vs from our ghostly enemy and receiue vs at the houre of death Againe in the visitation of Mary they vse to say extinguish the fiery heat of our sinne blot out what is amisse and cause vs to leade an innocent life I could spend a whole houre to shewe you such stuffe as this is but to let you see somewhat of Paul O blessed Apostle Paul I pray thes that thou wilt deliuer me from the Angel of Sathan and defend me from wrath to come and bring me into heauen the like they haue to Iames. O happy Apostle and mightie Martyr Iames helpe thy worshippers defend courteously thy pilgrimes on euery side and bring them to heauenly ioye and now as God said to the Prophet come and I will shewe you greater abominations O Crosse triumphant wood all haile worlds true health among all the trees in the wood ther 's not thy like for blossome bough and budde Christians Physicke saue the sound and heale the sicke And thus I haue giuen you a taste of some of their abominations and presently I will shewe you how they are contrary to the word of Iehouah 1. Now the warrant they haue for their prayer to Saints and Angels is none at all but contrariwise we are cōmanded to pray to God Pray to thy Father which is in secret and againe At that day saith Christ you shall aske in my Name And Iames tells vs whither to go for wisedome namely to God but not a word of Saints or Angels A doctrine neuer heard of before this adulterous generation sprung vp The Angels in heauen haue refused the same and Saints vpon earth denied it What shall I say is it not against the word of the Lord and a counterfeit coyne come foorth of the Deuils mint to delude the world with all 2. It is against the office of Christ for he is the Mediator betweene God and man namely the man Christ now then to make Angels and Saints Mediatours is to put Christ out of place 3. It is a robbing of God of his worship for prayer is adoratio Dei and to offer that to the creature which is proper to the Creator is to robbe him of his honour 4. It is Idolatry that is a breach of the first Commandement Thou shalt haue none other gods before me Now whom wee pray vnto wee put confidence in and cursed are they which trust in any creatures 5. It is a sinne of blasphemie for why doe they go to creatures but because they doubt of the mercie and loue of God and what is more iniurious then to make God lesse mercifull then creatures 6. It is in vaine to pray to Angels or Saints for they are ignorant of our estate neither are they capable of our prayers for Abraham is ignorant of vs and lacob knoweth vs not The liuing know that they shall die but the dead know nothing To conclude we must pray to him Pro quo nullus interpellat for whom no man pryes sed ipse pro omnibus but he prayes for all I might trouble your eares with their vn written verities which they affirme to be of as great authoritie as the Scriptures but this I answere briefly First say that there are many things which the Prophets Christ and the Apostles taught It followes not therefore that the Church should seeke for them because we know them not when wee haue found them and as soone we may imbrace a lie as a trueth Secondly admit that we could meete with the right yet there is no neede of them For these things are written that we might beleeue and in beleeuing wee might haue life eternall as Augustine notes Many things were done which are not written saith hee Electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur But so much was chosen out to be written as was thought to be sufficient for the saluation of the faithfull Thirdly God hath forbidden vs to seeke after any thing saue what is written not to adde to the word of God It were better for a man to mourne all the dayes of his life then to make himselfe merrie with the breach of the word of the Lord that is to play with it Againe what warrant haue they for to take away the second commandement of God as not worthy to stand in the leaues of his Booke Sure I am they ought not so to doe for Thou shalt not take from the word of the Lord. The Law was concluded with this and so was the Gospel Thou shalt not adde to the word nor take ought from the same What warrant haue they for their Free will whereof they boast To the contrary saith the Apostle It is the Lord which worketh in you both the will and the deed And here wee are to consider a foure-fold will which is in man One by creation where the will was free both ad malum and ad bonum and as Augustine saith Primum liberum arbitrium posse non peccare The first free wil was to be able not to sinne The second is Post lapsum qualis libertas fit reliqua ante regenerationem What freedome is remaining after the fall before regeneration and that is a will free to sinne but not to good a will tantum ad malum onely to euill The third is Libert as voluntatis post regeneationem the libertie of the will aftor regeneration and this is partim ad bene partim ad male operandum partly to doe good and partly to doe euill So that if we will well it is of God if euill it is of our selues And as Augustine saith Suis voluntatibus sed quas ipse operatus est Their wills but such as he hath wrought in them volunt as humana libertate consequitur gratiam sed gratia potius libertatem The will of man doth not by the freenesse thereof obtaine grace but by grace obtaines freedome So then velle in nobis est to will is in our power bene velle a Deo but to will well is of God And the fourth is Libertas voluutatis post glorificationem The liberty of the will after glorification and in this libertie the will shall be free tantum ad bonum onely to good and not ad malum to euill The summe is this before the fall the will was free to good and euill by nature free to euill by grace free in part and by glory perfect I must not omitte their pardons because they inrich the Popes offer and derogate from the death of Christ who can forgiue sinne but God yet the Pope will and marke well the manner for first hee pardons not onely sinnes past but also sinnes to come so that hee both pardoneth and pattoniseth sinnes whereas Christ saith
sake Yet we must say with Peter Thinke not that we by our owne power or godlinesse haue done you this good No it is the spirit and grace of God And therefore we must say with Dauid Non nobis Domine non nobis Not vnto vs Lord not vnto vs sednomini tuo da gloriam but to thy Name giue the glory For the principall praise belongs to God Secondly bee not forgetfull of that which Salomon teacheth Take heede to thy feete when thou entrest into the house of God Goe not to heare Gods word without the performance of this dutie to pray to God for his grace that the word may bee made fruitfull vnto you And hence it is that the Church hath appointed prayer to be made before Sermons that the word may be blessed vnto the hearers It is not to bee forgotten how God would haue the place of Diuine seruice vpon a mountaine to teach the people that while their bodies went vp to the Temple to heare the Lawe their soules should goe vp to heauen by prayer And therefore as Christ saith in another kinde That which God hath ioyned together let no man put asunder Thirdly if you would haue this raine of grace to fall vpon you keepe vnder the clouds the Ministers of Gods word For by and in the hearing of the same doth God raine downe these showres of his grace For on as many as heard the word did the holy Ghost fall Often his word goes without grace but his grace neuer goes without the word We are called Starres and they are called Stellae of Stando to stand Ministers must bee like them confined to their stations not gadding and wandering Meteors Comets portending delusion to others and confusion to themselues Starres are also called Sidera and haue that name of Considerando taking heede for of them Astronomers take heede and also ship-men by sea Such and much more heed ought you to take of vs for you must seeke the Law at our mouth and by that the spirit this gratious raine Lastly it is said to raine to teach vs what abundance of this grace and mercie hee will bestow vpon vs Solomon saith his name is Shemen turak is as oyle powred out Answerable hereunto saith God I will powre out my spirit Gods mercies are like himselfe infinite so sayth Dauid I know no end thereof they are deeper then the sea larger then the earth and higher then heauen Hoc mirum hoc magnum And haue not wee had good experience of this loue and fauour of God yea Here is no complaining in our streetes no leading into captiuity our children like oliue plants about our tables And hereunto are added the word and Sacraments with other spirituall blessings the milke of exhortation the wine of compunction and the oyle of consolation Thus mercie doth compasse vs on euery side his patience in forbearing his mercie in forgiuing and his constancie in continuance Hee might haue strucken vs with death for one lye with Ananias stoned vs for one wedge of gold with Achan and cast vs out of heauen for one ambition with the deuill But O the tender mercy of God that such sinnes for number so many for qualitie so great and for continuance so long should haue fauour with God In hoc demonstratur virtus potentia Deinarratur Herein is the vertue and power of God declared Let this teach vs that are Ministers to raine down the words of exhortation and admonition you that are magistrates to raine down execution of iustice betweene man and man and you inferiour people to raine downe mutuall dutie one to another The second branch of righteousnesse WE are almost got to the hauen of happinesse and safely arriued in our countrey we haue but this Righteousnes to passe ouer and then we are at home Pareus vpon this word saith that God would teach them Righteousnesse that was to flee hypocrisie for they were giuen much thereto so saith Esay God will haue no compassion on them Quia omnis hypocritaest For euery one is an hypocrite And I could wish that this guilded deuill had not got shipping for England and lande likewise But he walkes inuisible and dares not be seene it may be sometime he is in the countrey among their cold paulsies and shaking agues sometime in the City with our burning feuers and firie zeale the inflamations and impostumes of hypocrisie And were it as odious to man as it were abominable to God it would quickly be banished out of the land Others vnderstand this Righteousnesse Pro misericordia Dei For the mercy of God as Dauid saith Shewe thy louing kindnesse to them that know thee Et iust itiam tuam ad 〈◊〉 corde and thy righteousnesse to the vpright of heart Then the meaning of this is that God will raine downe his mercy vpon vs in the pardon and forgiuenes of sinnes Huge doth handle it thus and saith that Misericordia est quasi fons in affectu Mercy is as the fountaine in the heart and affection and miseratio quasi riuulus in effectu Bountie is as the riuer flowing foorth to the outward action And this is that which God here promiseth I will raine righteousnesse vpon you This word tsedek Righteousnesse is of a great latitude What good is there which will not be brought within this cōpasse It is either creata iustitia or increata iustitia Created iustice or vncreated iustice vncreated Righteousnesse is Deus ipse But we disputenot of this righteousnes Created righteousnes is the creature and is Legall and Euangelicall but iustitia legalis cannot be showred downe vpon vs for the vertual power of that is gone It is Iustitia Euangelij that must doe vs good which may bee deuided thus 1. a righteousnesse of iustification 2. a righteousnesse of sanctification So Sedulius The righteousnesse of God is sanctification by faith and remission of sinnes Righteousnesse of iustification is Remissio siue absolutio A remission or absolution first a veccate secondly amorte from sinne and death Then followes imputatio iustitii an imputation of righteousnesse God remooueth away the guilt putting righteousnesse in place thereof and couering vs with the righteousnesse of Christ. For he is made vnto vs wisedome righteousnesse sanctification and redemption for which righteousnesse the Apostle prayeth that he may be found in him hauing this righteousnesse on him Thus all the faithfull are truely iustified from all their sinnes yet non vt non sit in nobis peecatum sed non imputetur not that wee are cleared from hauing sinne in vs but that it is not imputed vnto vs for there is no condemnation to them that are in Christ Iesus This righteousnesse standeth thus FIrst misericordia gratia Dei the meroy and grace of God vt causa principali impulsina in Deo as the principall impulsiue cause in God for his onely mercy mooued him He so loued
deo perfecto nihil malum nihil turpe est Word instrument that make vs righteous Apostoli quaedam scripseiūt non vt scripta illa praecssēt fidei religioni nostrae sed potius vt sabessēt Albertus Pigh hieral li. 1. c. 2. Abert conttou 3. de eccles Sunt scripturae mutaiudices Andradius in l. b. defens Neque in ipsis libtis quibus sacramysteria sunt quippiam inest diuinitatis quae nos ad credendum quae illis continentur aliqu religione constringat Scriptura est quafi mortuum atramentum O quantū nobis fabula ista de Christo Works of righteousnesse Sicut corporis huius vitam corporis motu dignoscimus sic fidei vitam ex operibus bonis Ier. 7. 14. Iosh. 1. 8. Non tam res ipse quam hominum affectus spectantur Deut. 5. 29. How to doe good Slanders of the Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 2. Obedience 〈◊〉 to be 〈◊〉 for the 〈◊〉 Eccles 11. 6. Egredere 〈◊〉 ma egredere quid times quid dubitas Reward of 〈◊〉 godly not 〈◊〉 Eccles. 12. 〈◊〉 2. Tim. 4. 8. 〈◊〉 hope of 〈◊〉 godly Great gaine is in obedience Quod nequit numerari adeo graeciosa quod cōpatari adeo diutina quod nequit terminari A strange tree Christians are to doe good to many 2. Pet. 1 5 6 7. We must doe the best good Dissembling Protestants The sowing of wicked men Dan. 4. Vita breuis via longa si vis ad metam peruenire incipe celeritet currere The worlds apology against the seede of obedience Lamen 1. 4. Marke this story The propriety of the persons Euery man to apply Gods commandement to himselfe Amost 3. Hos. 4. 7. Marke this story Rom. 2. 4. Psal. 95. 3. 1. Cor. 1. 25. Fraerogatiuam genetis similitudo morum magis sibi vendicat quam ordo maiorum Mal. 1. Exo. 25. Iocl 2. 14. Doct. Obedience not vntewatded Matth. 19 28. Prou. 11. 10. Hoc est non in nostris recte factis Sed in tua bonitate situmest Vt tantam effugiamus damnationem Non ex operitibus salutem attingereposlumus sed Dei electione gratia Mal. 3. Tit. 1. 2. Heb. 6. 10. Rom. 2. 10. Vse 1. Dan. 12. 3. Ministers to teach good doctrine and keepe good hospitality 2. Magistrates croppe The inferiourcoples crop Haruest of grace of race Matth. 6. Terrene haruest Leuit. 26. Psal. 23. Doct. Godlinesse brings gaine Deut. 28. Reas. 1. 1. Cor. 3. 22. Vse 1. Omnis qui credets Chtisto bene agit viuendo legem confirmat Want of possession doth not argue no right 2. Vse The wicked reape that the haue no right to Psal. 13. Qui honoratur in via in peruentione damnabitur quasi per amaena prata in carcerē venit qui per prospetitarem praesentis vitae ad interitum tendit Greg. moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Assurance of glory while we are in this world Iob 19. 25. Iohn 3. 2. Gal. 2. 20. 2. Cor. 5. 1. Ephes. 4. 30. Hic vel accipimus vel amittimus vitam aeternam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas. 1. Nature of faith Ideo sideles 〈◊〉 vocati summs vt his quae di cuntur sine 〈◊〉 la haesitation credamus Qui dubitat side infidelis est Heb. 11. 1 Sinune 〈◊〉 est fidei 〈◊〉 autem 〈◊〉 rum 〈◊〉 fidei quis 〈◊〉 bitet c. Vnde 〈◊〉 est ortum 〈◊〉 dut 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 euenit Vse 1. Certitudinē remissionis pectarorū vanam ab omni pie 〈◊〉 remotam 〈◊〉 Pse. 20. 9. Eccl. 9. 1. Phil. 2. 12. 2. Cor. 13 Quousq Neq post The haruest 〈◊〉 glory not 〈◊〉 Rom. 9. 16. Rom 1. 16. Dott. All we haue is of mercy Luke 17. 10. Phil. 3. 9. Reas. 1. Our works not perfect Esa. 64. 6. Vse 1. Pro. 15. 6. and 21. 27 Rom. 14. 23. Quantum ad caeterorum compatationcē pertinet hi digni sunt quantum ad rem ipsum omnes indigni sunt Vse 2. Quando ignorabam me instruxit quando errabam me reduxit quando steti me tenuit qvando cecidt me crexit quando veni me 〈◊〉 Vse 3. 2. Pet. 3. 18. Matth. 18. Wee must performe obedience in our owne person 1. Cor. 9. 14. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Iohn 6. Math. 13. 45. 1. Cor. 9. 24. 2. Tim. 2. 51. Neh. 4. 17. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 20. 〈◊〉 12. 〈◊〉 2. 7. Act. 10. Act. 8. 1. Thes. 5. 20. 1. Thes. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soli habēt omnia qui habent habentem omnia Inquirere de Trinitate peruersa curiositas est credere tenere sicut sancta Ecclesia tenet fides securitas est videre ante cam sicuti est perfecta summae soelicitas est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeke God in his word 〈◊〉 5. 4. 1. King 12. 12 2. Chro. 34. Rom. 12. 2. Men loue not the word of God The drunkard seekes The Adulterer seekes The Incloser seekes The Ingrosser seekes Rob-Altar seeker The Vsurer seeker The Law seeker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 21. 8. Cant. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuel 1. 6. Psal. 130. Rom. 5. 1 Vse 〈◊〉 Seeke 〈◊〉 lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time past is to 〈◊〉 redeemed Omne tempus 〈◊〉 impensum 〈◊〉 a te Qualiter fuerit expensum Ierem. 4. 14. 31. 22. 1. Pet. 4. 4. Vse 1. Rom. 2. 6. Quod non dolet non pro sano sed pro mortuo cum putandum Iere. 2. 25. Zsch. 7. 11. Pro. 18. 3. Peccatum porta moitis defensio est lune inferni Luke 7. 32. Esa. 1. 18. Gods mercy is greater then our sinne Doct. Nihil certius more hora mortis nihil incertius Gal. 5. 10. 2. Cor. 6. 2. Heb. 3. 13. Custome in sin brings hardnes Epues 4. 18. Rom. 2. 6. Qui promittse poenitentiveniam non promittit peccanti poenitentiam Vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must continue in obedience to the 〈◊〉 Non auditores sed factores Nihil prodest cursus bonae vitae nisi consummetur bono fine Matth. 10. Zek. 18. 26. Man is not perfect in this life Ita anima qu peccati vulnu accepit etiam curetur haket tamen peccat cicauicem Cant. 4. 16. Heb. 6. 7. Exod. 15. 21. Heb. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 14. 26. 1. Cor. 3. 6. Augustine Faith not in preaching but by the Spirit Acts 19. 2. To praise God Matth. 22. 1. Thes. 5. 15. Eccles. 4. 11. Oratio orani subsidium Deo sacrificium diabolo flagellum Acts 10. 44. Cantic 1. 2. Ioel 2. Gods loue to this land Esa. 9. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two sorts of righteousnesse Iustitia Dei est sanctificatio per fidem remissio peccatorum Righteousnesse of iustification 1. Cor. 1. 30. Phil. 3. Rom. 8. 1. How we are made righteous Iohn 3. 16. 1. Pet. 1. 3. Basile Orat de baptismo Terrullian li. de baptismo Ser. 2. Deverbis Apostoli Rom. 8. 33. Heb. 10. 18. Ambros lib. 3. de viig Rom. 5. 9. Righteousnesse of sanctificatiō 1. Cor. 1. 30. Gal. 5. 24. Iohn 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
when subiects obey their magistrates and the magistrates the lawe Ye are Gods Liuetennants here vpon earth hee hath giuen you his owne name Ani amarti elohim atem I saide yee are Gods that yee might doe Gods worke We are to cry contrapeccatum but yee are to strike downe ipsum peccatum for there is as great a charge laide on you to strike with the sword as on vs to preach the word No preaching no beleeuing no sword striking none obedience yeelding Aron and Moyses must goe together the Ministers mouth and the Magistrates hand must hold the plowe Non meae humilitatis dictareuobis It sutes not with my humilitie to direct you the meanes but onely with my conlcience to put you in minde of that that is your charge I would I could perswade you to resolue with Dauid Psal. 101. 8. Betimes to destroy the wicked of the land You want nothing to effect it but a willing minds Lawe is on your side and power in your hand if courage and zeale were in your hearts it would be 〈◊〉 If ye doe cut them downe yee doe but your duty If not as God said vnto Gaine great 〈◊〉 lyes at the doore of your conscience and vpon them Illicit a non prohibere consensus erroris est not to prohibite vnlawfull things is an consent vnto vnlawfull things So it is Si vit ia amici fares facis tua If thou winke at the offences of thy friend thou makes them thin owne Let mee say vnto you as Mordecay said vnto Hester If thou hold thy peace God shall send deliuerance by some other meanes ueat ubeth abik tobedu both thou and thy fathers house shall perish So if you will hold your peace I meane the sword within the sheath God shall cutte them off some other wayes But woe to you and your houses they shall perish and the blood of these soules that perish through your neglect and conuyuency shall bee required at your hands If thou hold thy tongue and forwarue them not they shall dye in their sinne but their blood will I require at thy hand saith God Surely you beare not the sword for nought Remember that which you reade in Exodus Thou and all within thy gutes shall remember to obey the Lord. These gates are the bands of your iurisdiction so farre as your authoritie reacheth so far are your gates and charge and whatsoeuer is amisse within the same is your sinne not because they doe it but because you suffer it It is not possible that sinnes could be at that height as now they are if magistrates were not asleepe or pertakers of the same sinnes winking at other mens offences least their owne should be discouered Democrites beholding magistrates executing malefactóurs fell a laughing and being demanded a reason hereof answered sir quoth he to see the great theeues hang vp the little theeues Often it salles out that the inferiors faire the better where the superiors are transgressors for rather then they will discouer it in themselues they will suffer it to remaine in others least the saying of Cato bee propountied against them Que culpare soles 〈◊〉 〈◊〉 no 〈◊〉 ipse Turpe est doctori cum culpa redarguit ipsum It is a shame for thee to commit that offence Which thou doest teach others not to be committed Giue me leaue to awaken your consciences in the words of exhortation I know many excellent things are spoken of thee thou Citie of God yet I cannot but condole thine imperfections in some things And who shall I accuse herein I will not iustifie the doers but condemne them that should restraine the same Good lawes are made the life blood of them is the execution Else the lawe is like a woodden dagger in a faire sheath when they that haue the charge imposed and the sword in their hand stand like some great image holding vp the sword but neuer strike I knowe yee magistrates of this Citie yee haue done worthy seruice herein and more ye might haue done if all the lawes had beene put in due execution Chrysostome well obserues To make musicke it is not sufficient to play on one string but all must bee stricken in due measure and proportion So to bring a citie or countrey into good order is to execute euery part of the lawe with due execution I would be loth to say vnto you as Christ said vnto the Pharises Yee tythe mint anise and cummin looking to the markets taking order for dust and cleansing the streetes with many more such like but the waightie points of the lawe are executed halting limping and lingering Haue yee no lawe for drunkennesse that ye suffer it to goe reeling and staggering in euery streete Is there neuer a sober Iudith left to cut off the head of this drunken Olifernus Is there no lawe in the behalfe of the Sabbaoth that there is such carrying of packes ryding abroad with swaggarers such selling of wares and walking into the fieldes that it is hardly know from an other day Is there neuer a zealous Nebemia among you to shut the gates of Ierusalems Is there not a piece of a statute left vncorrupted to take hold of the swearer that infects the clouds with oathe that the land mournes for the same Is not the law for the blasphemer in vse that yee may bring him without the hoste and stone him to death Shall I say as Paul said Is there not a wise man among you to foresee future euents as Virgil sings Foelix qui potuit rerum cognoscere causas He is happie that hath been able to know the causes of things If you saw and made conscience that your conniuencie at these things doth harden the actors and incourage the spectators then yee would be ruled by the exhortation af Christ If foote hand or eye offend thee cut it off Let the whole law of God be executed vpom these who knowos whether your punishments may saue their soules or 〈◊〉 For often detrimentum peounia sanitatis est propter bonum 〈◊〉 A losse of the money crosse to the corps is for the good of the soule As Mordecai said to Hester Who knower whether thou art come to the kingdome for this purpose or no So who knowes whether you are come into the place of magistracie to saue these soules by keeping them from finne You reade that when the hands Moyses were both held vp the people preuailed but when his hands went downe then their enemies preuailed So while the two hands of the Church are held vp she preuaileth namely Verbum informans virga reformans The word information and the rod reformation And to conclude my exhortation to you of this citie with the saying of Paul I beseech you by the mercies of God that you giue vp your selues soule body sword strength riches authoritie counsell and all to the seruice of God for the plowing vp of
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