The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.

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 fal∣low ground in the English, the Originall hath it new fal∣low: For so the word niru doth import: And likewise the vulgar Latine hath it, innouate, renew yee: for the * 1.1 minde is to be altered and changed: And this doth fitly agree with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which importeth properly a change of the minde, or vnderstanding. And adde hereunto the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an alteration of the will and purpose. The summe of it being an exhortation vn∣to * 1.2 repentance, as doth appeare by that of Ieremie, himole * 1.3 Lahouah: Be circumcised to the Lord, uehasiru gnare∣loth 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 〈◊〉〈◊〉 * 1.4which is outward, in the flesh, but he is a Iew which is one within, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the circum∣cision of the heart in the spirit, not the letter, whose praise is not of man but of God. And Ioel, uekirgnu lebabcem, * 1.5Rent your hearts: And our Prophet here, calleth it a * 1.6plowing: 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 ay∣med at in his sermon, (when he sayd) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Re∣pent therefore: This hee sayd, that the consideration of * 1.7 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 * 1.8 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 pec∣cati, 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. * 1.9 By which it appeareth, that by the iudgement of Paul, concupiscence was no sinne, and therefore hee in a hap∣py,

and blessed estate, as he saith in the 9, verse: iudging himselfe to bee aliue; and therefore sarte from repen∣tance 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 com∣mands it vnto others, instructing them to meekenesse, that are contrary minded: proouing, if God at any * 1.10 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 * 1.11 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 him∣selfe 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 * 1.12 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 * 1.13 confesseth them, shall haue mercy. The way to get par∣don of sinne: is first to know them, 2. to repent for them. * 1.14

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 pain∣ting 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 * 1.15 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. * 1.16

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 ui∣uendi, 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 acknow∣ledgement of sinne, is the illumination of Gods spirit, to worke true vnderstanding, and iudgement in vs. Paul * 1.17 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 Preach∣ers 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. Here∣unto tend the wordes of Christ. I will send the holy * 1.18 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 * 1.19 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 * 1.20 plow doe agree, in the first part; let vs come vnto the se∣cond, 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 sorrow∣full mind * 1.21 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 sta∣tim 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 * 1.22 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 doore into ioy and happinesse: for, If sinne by repen∣tance 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 re∣pentance.

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 con∣trition, and sweepe them with the broomes of hearty sorrow.

Here giue me leaue, not to let this point passe in ob∣scurity, nor the soule in doubtfulnesse: Sorrow is com∣mon 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 * 1.23 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 effici∣ent 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 sweet∣nesse 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 di∣abolo 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 Sa∣than, sinne, and the flesh. But the sorrow of the wic∣ked 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 * 1.24 noua obedientia: followes no new obedience: They still continue in their sinne and wicked wayes.

Thus you see the difference of this sorrowe and con∣trition. 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: * 1.25 Euen so tis in this spirituall plowing: for the turning vp our sinnes, causeth them to die and perish. This is cal∣led mortification: Mortificatio veteris hominis, siue car∣uis. As the Apostle speaketh: They that are Christs haue: * 1.26 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 con∣demne it, secondly in the affections to hate and detest it: and thirdly in the whole man, to crucifie it. Recessus a∣malo, 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 mar∣tisie * 1.27 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 * 1.28 your members which are on the earth: fornication, vnclean∣nesse, the inordinate affection, euill concupisoence: and couetousnesse, and the like.

This mortification of sinne consisteth, first in the * 1.29 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 * 1.30 made for euery evill thought; prenent its therefore be∣fore the day. For this purpose you must deale with the motions of your hearts, as the Egyptians did with the I∣sraelites: 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 * 1.31 conceiued brings foorth sinne: Hereby shewing that lustes are to bee mortfied in the hatching, and not a motion * 1.32 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 shun∣ning 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 con∣demne. 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 mo∣tion 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 Libbians, Gaddies, and both Affricaes, And More excelling.

He that hath learned to mortifie his lustes, doeth be∣ginne to conquer his manners.

Secondly, as sinne is to be mortified in the motion, (while it is in the heart;) so likewise it must be crucified in the tongue: Our words must bee powdered with salt; to drie vp the supersluitie of corruption, and to keepe * 1.33

them from putrifaction. The tongue of man 〈◊〉〈◊〉 that opens the way to the heart: Ambrose calls it. 〈◊〉〈◊〉 * 1.34 mentis, The glasse of the minde: Lingua est mentis interprices, The tongue is the interpreter of the minde; Lingua quid melius? What is better then the tongue? (said the Poet) if we vse it to the glory of God, and the good of other But if it be vsed to blasphemies, and euill spea∣king, then Lingua quid peius eadem What is worse thin the tongue? It is called lingua, and hath that name of lingere, to licke vp: And true it is, the euill man licketh vp the poyson of Aspes; as Dauid saith: and as it is said of the beast, that had a mouth giuen him to speake blasphemies: so is itthat the man of a venimous tongue, gorgeth out nothing but execrable words, against God and man. And when their speach is at the best, it is but mungrell like, (that it) halfe one, and halfe other: And the most part, commonly is the worst part; and that they haue 〈◊◊〉〈◊◊〉, at their fingers ends: But, heare O vaine babling tongue, heare O idle tongue, heare and trem∣ble: Then an euill tongue is to bee suppressed. And if you aske me what must be mortified in the tongue, I an∣swer with Basil, Euery word that belongeth not to an inten∣ded * 1.35 profit. If you thinke that this will not goe currant in the balance of the Sanctuary, then fasten your consi∣derations vpon the wordes of Paul: whose testimouy cannot be denied. Let no corrupt communication proceed out of your mouthes: but that which is good. Ad edificatio∣nem * 1.36 vsus, to the vse of edification. What must nothing passe but such as serues to edifie with all? Surely then I feare that the greatest part of men, must be silent three quarters of the yeere.

This gouernment of the tongue was of great estima∣tion, (euen) among the Heathen. He is wise and discrete * 1.37 that can refraine his tongue, (saith Socrates and the same Socrates said.) Speake euer of God: for the speaking of God, 〈◊〉〈◊〉 so much all other words: as God 〈◊〉〈◊〉 all other creatures. With him agreeth Pheta, surnamed

the Diuine He is to be accounted 〈◊〉〈◊〉 and wise, that alwayes disposeth his tongue to speake of God, and god∣linesse: Here by she wing, of what respect the vertue of the tongue was among them, and should be much more with vs, that excell them in knowledge.

The like respect of good speech, is among the Persi∣ans. And to that ende they may establish the same, they doe teach their children three things in the time of their youth. First, to ride a horse, 2. to shoote, 3. to speake the trueth (which is the best of all) sea oning them with the same whiles they are young, that they may the better keepe it, when they shall come to age: for as Horace saith,

Quo semel est imputa recens, seruabit odorem, Testa diui The liquors that new vessels first container, Behind them leaues a tast that still remaines.

But what neede we to drawe water out of these dry welles? when the sountaine of liuing waters is full, (euen vp to the brimme) for Dauid saide long before. If any man long after good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile. * 1.38 For by thy words, thou shalt be iustified: and by thy words, thou shalt be condemned. Hereunto tendeth the saying * 1.39 of Iames. If any man seemeth religious, and refraineth not his tongue, this mans Religion is in vaine. Hereby shewing, that he cannot be a good Christian, that hath not preuailed so farre, as to mortifie his speech: to auert the wordes of the wicked in Ieremie: Come let vs smite * 1.40 him with the tongue. But follow my counsell, and I will teach you how to strike the tongue: sor it is an vuruly member set on fire, with no materiall fire: but with the fire of Hell.

We are very forward to imitation, in things that are carnall and terestriall, treading in mens crooked by∣pathes, and walking in the worne way of their defects. As the imitators of Alexander, who went forward in his

going: would needes imitate him in their stoopings, (euen so doe we:) But the good we follow limping and lingering. If you will needes turne imitators, walke in the footesteppes of good men: and let the Lord bee a patterne of your imitation. I will curse them, that curse thee: doeth the Lord scourge such as offend and hurt * 1.41 vs? then let vs cruefie that which offends God: name∣ly our tongue. Doeth humaine charitie bind thee to re∣duce thy neighbours wandering beast? and shall not Christianity double the care of thine own erring soule? How many are ther, who haue almost incurable tongus, dyed in graine, and put into the collour of iniquitie? which to cure, and to recouer: obserue these three things.

First, that the speech may be mortified: we must haue * 1.42 veritatem in verbis, trueth in words. For there is no goodnesse in alyar (saith Plato:) lying is a monsterous, and wicked euill, that filthely defileth, and prophaneth the tongue of man: which of God is otherwise conse∣crated, euen to the trueth, and vtterance of his praise. And if this be the way, to mortifie sinne in words: name∣ly, to speake the trueth. Then Lord take from me the way of lying, (saith Dauid:) for it is hard for him to speake the trueth, that accustometh himselfe to lying. Hee that speaketh trueth, will shewe righteousnesse, (saith Soloman) * 1.43 whereas the lying tongue vseth deceite. Sinne is like a Nowne adiectiue, that cannot stand alone: but requireth another to helpe him. Sinne is committed by action, but supported by lying. As Acts 3. Ananias and Saphira, sin∣ned in their hypocrisie, and supported this sinne with a lye. The way therefore, to ouerthrowe the whole frame of iniquity, is with Samson, to pul down the mainepoasts, * 1.44 whereon the house is built: namely lying. If you would haue a patterne to worke by: then fasten your eyes vpon Christ, of whom it is said, that there was no guile found in his mouth: his very enemies were 〈◊〉〈◊〉 to con∣fesse the same. Master, we knowe that then art lust, and * 1.45

carest for 〈◊◊〉〈◊◊〉 and 〈◊〉〈◊〉 trueth. Hete see how his foes acknowledge it, with praise ro his name; And herein we may see, how truethe the saying of Aristorle is. He needes no to be ashamed that speaketh the trueth: for nothing brings shame but finne trueth beings commen∣dations: as we see in Christ, was truth in Christ? then let it not be wanting in vs: for oninis Christia actio, no∣stra debet osse instructio Euery action of Christ, ought to be our instruction. Daujd long before asking the question: Lord, who shall dwell in thine holy hill 〈◊◊〉〈◊◊〉 an∣swere: He that speaketh the trueth, a corde sue, from his heart.

Truth is a debt that we owe vnto God, vpon a three∣fold band. First, ratione creationis, by right creation: * 1.46 for he that created vs, is the God and Father of trueth, and we should be the children of trueth, 2. Ratione re∣demptionis, By right of redemption: for hee that redee∣med vs, is the way, the life, and the trueth. And there∣fore all that looke for saluation by him, must learne to speake the trueth. But Ratione sanctification is by reason of our sanctification, for bring sanctified by the spirit of trueth, our tongues ought to bed exercised in speaking the trueth.

The second way or meanes to mortifie our speech, is * 1.47 to haue 〈◊〉〈◊〉 in 〈◊〉〈◊〉 profit in our words, So saith the wise man? 〈◊〉〈◊〉 lipd of the right eaun there is wise∣dome * 1.48 found: as a well of life, and as fined silver; euery word must be pondered with salt; that it corrupt not it selfe, not infect others: all our speach must tend to edification. The Heathen were wont to say, that the two ma∣sters, * 1.49 or vshers of the world were action and speech. But wee are yet to speake of wordes: where of O ate saide, Verba attendenda, 〈◊〉〈◊〉 loquentis. The words are to be at∣tended, not the mouil of the speaker. There fore thou * 1.50 shalt 〈1 line〉〈1 line〉, if its profite; Here by 〈◊〉〈◊〉, that wee should so speake, that there may be some profit in our wordes for euery word that

tends not to some good use, is an idle word as Ierom de∣fines * 1.51 it. An idle word, is that, that is spoken without edi∣fication: either of the nearer, or of the speaker, when our words doe neither minister comfort vnto our conscien∣ces, nor instructions to others, in the way of pietie, and godlinesse: Such a kinde of speach is to bee mortified. Therefore let vs with David, set a watch before our * 1.52 mouthes, and keeper be doore of our lips, that with the said Dauid, we may vtter the righteousness and prayses of the Lord: and our wordes being gratious, may strike some impression into the hearers hearts: For as Plato saide, Worde without good effect, are like water that drowneth the people, and doeth itselfe no good.

Lastly, if we will mortifie our speach, wee must haue * 1.53 Moderamen in verbis. 〈◊〉〈◊〉 means in words, as the wise man saith, Let thy words be fewe; for in many words there cannot want iniquitie. Therefore he that restalneth his lippes, it wife, saith he i fon, fraistra fit per plura, quod fierl potest pauciora: It is in vaine to vse many words, when fewer words will conteins the matter: So then not to vse vaine tautologies in our speach, will be a good meanes to mortifie our tongues. A foole (saith Salomon) is accounted * 1.54 wife when he holdeth his peace, and prudent when ke stoppeth his lippes: not wise in saying nothing at all, but in vsing a meane in wordes. Hereunto tend the words of Christ; When thou prayest vse few words: shew∣ing * 1.55 hereby, that multiplicitie of words is a means re draw vs to offend. And if Christ will not haue vs to vse many words in prayer, then his mind is, that we should vse a meane in other things: As Salomon saith, A wise man will guide his words with discretion, and vse know∣ledge aright: And to borrow the words of Cato, * 1.56

〈◊〉〈◊〉 Deo, qui sort ratione dcore. He is next unto God, who knoweth in redson, to keepe silence.

Hereunto sutes the saying of Syrach, The wordes of the * 1.57 wise are 〈◊〉〈◊〉 in the balance both for the nature qua∣litie,

and quantity of them. Thus much for the mortify∣ing of the tongue.

Lastly, in the third place, as sinne is to bee mortified * 1.58 in the motion and tongue, so likewise in the action: If ye liue after-the flesh ye shall die; but if ye mortifie the deeds of the flesh by the spirit, yee shall liue. And as the same A∣postle saith, The grace of, God, that brings saluation, hath appeared, teaching vs to due is all ungodlinesse, and vnrigh∣teousaesse, and that wee should liue godly in this present world: knowing (as a Father faith) that we must haue re∣motionemmali, aremouing of euill, before we can haue substitutionem boni: aplacing in of that which is good: as God taught the Iewes, cease to doe euill, learne to doe good.

As Paul said to the Ephesians, so I say vnto you, Cast off the old man; (as Matthew left his calling, and Zacheus his bribing, so (leaue your sinful actions; & (to conclude with Crates Thebanus, which could not follow the study of Philosophie, because his money was an hinderance vnto him, and therefore said, Ego pordam to, ne tu per∣das me: I will destroy thine, lest thou mayest destroy mee: So) destroy thine euill deedes lest they destroy thee.

The reasons to perswade vs to abandon all euill acti∣ons are these.

First, our actions doe the greatest hurt, and dishonour * 1.59 both to God and man; and therefore obserue the Decalogue, and you shall finde, that in the first table, the Lord forbids but one sinne in the heart; Thou shalt haue no other Gods before mee: and another in words, Thou shalt not take my name in vaine: But hee forbids two in action; first, the making and bowing to false Gods And secondly, the prophaning of the Sabbath. Looke into the second Table, and you shall find the like: first, one sin of the heart. Thou shalt not couet thy neighbours oxe, &c. and another of the tongue, Thou shalt not beare false witnesse, &c. But there are foure of workes or actions forbidden: first, Thou shalt not disobey thy 〈◊〉〈◊〉 &c.

Secondly, Thou shalt not steale. Thirdly, Thou shalt not commit adultery: Fourthly, Thou shalt doe no murder: Hereby shewing, that God is most dishonoured, and man oppressed, by outward actions: And this is mani∣fest by that of Amos, We will make the Ephah small, and the shekel great, and falsifie the weights by deceit: wee will * 1.60 buy the poore for siluer, and the needie for shooes, and sell the refuse of the wheate. These are all outward actions. The old saying is true in this; Words be but winde, blowes be vnkind, Euill thoughts and words, are blowne a∣way with the ayre: but actions leaue an impression, behindethem. Not their words, but their ingrossing of corne doth starue the poore; not their thoughts, but their hands robbes their states, suckes their bloods, and grinde their faces.

Ad as actions doethe most hurt, so doe they conti∣nue * 1.61 longer then words: Euen as the visage of him who passeth by, is soone forgotten, but if it be pictured, the memorie of it continues long: So sinne in words is like the same, entring in at the one eare, and out at the other. But sinne in action is a picture dayly to looke vpon; wit∣nesse that of leroboam, that neuer ceased vntill the king∣dome * 1.62 ended. Therefore it is good to withstand the be∣ginnings: knowing that the end will bring much euill; that so there may 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 * 1.63 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 * 1.64 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 belee∣ued 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: * 1.65 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 * 1.66 not sinne, neo potest peccare, neither can sinne. O excel∣lent 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 * 1.67 spoyles him of his goods: God is the stronger man; his grace is the influence, which comes downe from hea∣uen, 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 * 1.68 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Icr. 4. 4.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Rom. 2. 29.
• * 1.5

  Ioel. 1. 13.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Act. 3. 19.
• * 1.8

  Sinne is to be discouered in the heirt.
• * 1.9

  Rom. 7. 7.
• * 1.10

  〈◊〉〈◊〉. Tim. 2. 26.
• * 1.11

  Act. 3. 3. 17.
• * 1.12

  Act. 8. 3.
• * 1.13

  Lamen. 3. 40.
• * 1.14

  Prou. 28. 13.
• * 1.15

  2. Sam. 3. 15.
• * 1.16

  Psa. 119. 9:
• * 1.17

  Ephes. 1. 18.
• * 1.18

  Ioh. 16. 9.
• * 1.19

  Psa. 119.
• * 1.20

  Rent the hear.
• * 1.21

  Pro. 17. 22.
• * 1.22

  Psa. 130. 1.
• * 1.23

  The sorrow of the good and wicked, how they differ.
• * 1.24

  〈◊〉〈◊〉. 5. 24.
• * 1.25

  Sinne must die in vs.
• * 1.26

  Col. 3. 5. Gal. 5. 24.
• * 1.27

  Rom. 8. 13.
• * 1.28

  Col. 3. 5.
• * 1.29

  kill sinne in the heart.
• * 1.30

  Wisdom, 1. 9.
• * 1.31

  〈◊〉〈◊〉 3. 13.
• * 1.32

  〈◊〉〈◊〉 1. 15.
• * 1.33

  〈◊〉〈◊〉. 4:
• * 1.34

  〈1 line〉〈1 line〉 mortified in the tongue.
• * 1.35

  Omne verbum quod conducit, ad propositam∣vtilitatem.
• * 1.36

  Eph. 4. 29.
• * 1.37

  The heathen had care to speake wel.
• * 1.38

  〈◊〉〈◊〉. 34. 13:
• * 1.39

  〈◊〉〈◊〉. 22, 36. am 1. 26.
• * 1.40

  〈◊〉〈◊〉, 18, 18.
• * 1.41

  Gen. 12. 3.
• * 1.42

  Trueth in words.
• * 1.43

  Prou, 12. 17.
• * 1.44

  Iudg. 16, 29.
• * 1.45

  Matth. 22. 16.
• * 1.46

  〈◊〉〈◊〉. 15.
• * 1.47

  〈◊〉〈◊〉 in 〈◊〉〈◊〉
• * 1.48

  〈◊〉〈◊〉. 10. 13.
• * 1.49

  〈◊〉〈◊〉. 4. 30.
• * 1.50

  〈◊〉〈◊〉 sensum 〈1 line〉〈1 line〉
• * 1.51

  Verbum otio∣sum est, quod sine vtilitate loquentis, vel audientis pto∣fertar.
• * 1.52

  Psal. 141. 3:
• * 1.53

  A meane in words. Eccles. 5. 1. Prou. 10. 19.
• * 1.54

  Prou. 17. 27.
• * 1.55

  Matth. 6.
• * 1.56

  Prou 15. 2.
• * 1.57

  Eccles. 21. 35.
• * 1.58

  〈◊〉〈◊〉 to be 〈1 line〉〈1 line〉
• * 1.59

  〈◊〉〈◊〉 actions 〈◊〉〈◊〉 hurt.
• * 1.60

  Amos 8. 4.
• * 1.61

  Sin in actions remaine long.
• * 1.62

  1. King. 12.
• * 1.63

  Doct.
• * 1.64

  Gal. 5. 24. Rom. 8. 10.
• * 1.65

  Reas, 1.
• * 1.66

  1. Iohn 4, 4:
• * 1.67

  Luke 11, 22.
• * 1.68

  Vse. Aow to know the good and wicked.