THese words consist of a dou­ble proposition; but some vn­derstand that, like Pharaohs dreames, though diuers, the same thing is onely meant. Others thus; Rom. 8. 1. Psal. 32. 2. that the first part of the verse is vnder­stood of Iustification, the lat­ter of Sanctification; for they both vsually goe to­gether, and the one is neuer in Gods children sepa­rated from the other: for if the Lord iustifie any person through Christ, in some measure he sancti­fieth the same by his Spirit; these (like Naomi and Ruth) runne together.

In the former proposition are two things to be [Page 2] considered: first, that light is sowen: secondly, for whom, and that is for the righteous. Againe, in the latter proposition, are two things also to be noted; the one, that ioy is sowne; the other, who shall reape it, viz. the vpright in heart.

But for the better vnderstanding of the words, we must know, that this Text is an Allegory; that is, a continued similitude, wherein we may obserue fower things.

First, the sower; and that is God.

Secondly, the seede; and that is ioy and light.

Thirdly, the reapers, and they be the iust and vp­right in heart.

Fourthly, the ground where, and that is in Gods Word and workes, earth and heauen, within vs and without vs.

This metaphor of husbandry is often vsed in the Scripture: for

First, it is of antiquitie; our first parents were to till the ground.

Secondly, it is of good report; therefore to bee thought vpon.

Thirdly, it is profitable; for he that soweth shall reape.

Lastly, it is of necessitie; for grounds must bee plowed vp, or they will not bring forth any good fruite, but briars, thistles, and all vnprofitable rub­bish. Now wee will proceede to the meaning of the words.

And first for Light: Light is either taken litte­rally, or tropically. Litterally two waies:

First, either for an accident or qualitie in a sub­iect, [Page 3] as in the Sunne, Gen. 1. 3. or any cleare body: or

Secondly, as an effect, proceeding from its cause; and so the Fier, Moone and starres are said to be Lights, and to giue light, Gen. 1. 15. Eccles. 11. 9.

Againe, light is metaphorically applied many waies.

First, God is said to be light, 1. Iohn. 1. 5.

Secondly, Christ is called the light, Iohn 3. 19.

Thirdly, the Ministers are stiled Lights, Mat­thew 5. 14.

Fourthly, the Gospell; walke in the light, Iohn 12. 36.

Fifthly, the precepts and word was to Dauid, a Lanthorne, or light, Psal. 119. 105.

Sixthly, Grace is called light, Ephes. 5. 13. 14.

Seuenthly, deliuerance from danger, Esth. 8. 16.

In a word, light is taken for all true comfort, and spirituall blessings that wee receiue from God, through Christ, temporal or eternal; and so it may be taken in this place (though more particularly) of deliuerance from trouble, or some present danger the people of God were cast into: for the King­dome of Christ is fore-spoke of, Heb. 1. 6. and prophecied in this Psalme, so that we may without danger ex­pound it of Christ the true light, of his comming, and all blessings that accompany the same.

Is sowne] that is, prepared, purposed and appoin­ted of God, to be receiued in due time and conue­nient season: Colos 3. 3. for as seed lieth in the earth couered for a while▪ 1. Iohn 3. 2. so is the ioy of the iust secret, hid­den.

For the righteous] Wee must vnderstand, that [Page 8] there is a twofold righteousnesse; and that either personall, or by imputation.

Personall righteousnesse hath in it two things; first, integritie; secondly, conformitie: for there is one frame of the person, another of his actions. In­tegritie of nature must be in him that is personally righteous, Eccles. 7 vlt. so was Adam, Eue and Christ by creati­on: hence some conclude, that onely they three were created in the image of God, and none other: for God (in the beginning) made man righteous (righteous in respect of his nature and being), and Christ (afterward) as hee was man; for the Spirit did ouershadow the Virgin, and purifie the matter and masse of which his humane body consisted, so that it was perfect, and without the staine of the least originall sinne. And againe, conformitie of action is also of necessitie, to make a man personal­ly and absolutely righteous: the first Adam had the one, but failed in the other; therefore because he kept not the rule of iustice, he was neuer actual­ly and personally righteous: the second Adam, Christ, had both; and so was able to abide the Law, yea, the very rigour of it, either for puritie of na­ture, or holinesse of conuersation; and he onely, and none but hee. 1. Iohn 2. 1. Hence he is called, Iesus Christ the righteous: for he was righteous euery manner of way. And although the first may bee without the second, yet the second cannot be without the first; because the latter (as an effect, springeth and floweth from the former, as his true and proper cause, Ephes. 4. 24.

And thus hauing declared what personall righ­teousnesse [Page 9] is, wee come to see what is meant by righteousnesse imputed.

Now imputed righteousnesse, is that righteous­nesse which is not in mans selfe, or from himselfe, but from and by another; not by creation, but im­putation. This seemes to me to be prefigured by the skinnes, wherewith the Lord, after the fall, clo­thed our first Parents; the bodies of the beasts were for sacrifice, the skinnes to put them in mind, that their owne righteousnesse was like the figge­leaues, imperfect; and therefore they must bee iu­stified another way. Yet howeuer that be, Paul is plaine for this distribution of double righteous­nesse: for (saith he) I labour not to be found in mine owne righteousnes, which is by the Law, but that which is by faith in Christ, Phil. 3. 9. So that it is manifest, there is an imputatiue, as well as a personall righ­teousnesse. And here we are to note two things in righteousnesse imputed: first, what it is that ma­keth righteous: secondly, how or by what meanes we are made partakers of this that maketh vs righ­teous. The thing or matter is Christ and his obe­dience; Christ is made our righteousnesse, &c. 1. Cor. 1. 30. And we must haue both his person and acti­ons to be the matter of our iustification: for we are conceiued in sinne; therefore we must haue a righ­teousnesse to satisfie the iustice of the Law in that: for the parts of Diuinitie at the Creation, seeme to be Holinesse of nature, and Perfection of life; so that this rule being iust and good, must be fully sa­tisfied, either by our selues, or some other, else no flesh should be iustified, or saued. Againe (I say) his [Page 6] obedience must be imputed also, and that actiue and passiue (the which some, but without iust rea­son, deny; affirming, that the passiue is of it selfe sufficient).

And the reason is this: the Law after Adams fall required a double debt; the one, that the breach thereof might be repaired; the other, perfectly o­beyed; that, that was done, must be vndone; and that which was vndone, must bee done: and by whom? euen by Christ our surety. And obserue how fitly the actiue and passiue obedience of Christ answere these two: for his passion remooued the curse, and his actiue obedience brings the blessing, and confirmes man being reconciled. And this is that which the Apostle intendeth (though some o­therwise expound the place) where he saith, If by the death of Christ (that is, his passiue obedience) we be reconciled to God, when wee were enemies; much more being reconciled, we shall be saued by his life (that is, his actiue obedience); Rom. 5. 10.

For the better vnderstanding of this, let vs com­pare Adam vnto a pot, or some such earthen vessell; first, it is framed, molded, and well figured; then it is put into the ouen or furnace, and hardned. Now suppose that this vessell bee hit with a foote, and dashed in pieces before it was hardned; must it not haue a double act to make it perfect, one to mould it anew, another to season and harden it? Why, man by Creation was by God excellently framed; but he was not hardned and confirmed by the obedience of the Law, but broken to pieces in dashing himselfe against it: so that now hee stan­deth [Page 7] in need of more than at his creation; for he is broken, therefore wants molding, and then harde­ning too; else notwithstanding his case were mu­table, and his condition subiect to breaking still. Now the passiue obedience of Christ doth frame him anew, that is, set him in that condition, where­in he was at the first by creation; and then his actiue obedience like the furnace, doth confirme and make him a vessell vnchangeable, and fit for the Lords vse for euer. And doth it not stand with iustice, that death should remooue death, and life procure life? I write my opinion (submit­ting my selfe to the iudgement of the reuerend and learned), that the ground of this error had its beginning from misunderstanding of personall righteousnesse: for Adam was iust by creation, in respect of his essentiall properties: but neuer actu­ally righteous in the obedience of the precepts by practise; so that Adam was no sinner, yet not iusti­fied: for not a sinner and a righteous person are not equall and equiualent termes, they may not bee conuerted; for Adam, though iust by creation, yet not by action; so that he did but answere to one part of the rule, not the other; neither could hee, vntill this created righteousnesse had been produ­ced into act; for as the breach of the Law made him actually a sinner & vniust, so the performance of it would haue made him actually righteous, the which he neuer was. The death of Christ will re­store vs to that estate, from which we fell in Adam, and that is, of enemies to make vs friends; and to heale (meritoriously) our wounded nature: but his [Page 12] life must confirme vs, and make vs actually iust: and there can be no danger at all in holding this doctrine; and I wonder that any man can either ascribe too much to Christ, or beleeue too much in him: for if the breach, and the not keeping of the Law be debts (as in truth they be), then (as Paul writeth to Philemon concerning Onesimus) let vs (in all humilitie of heart by the hand of faith) set both on Christs score.

And thus much for the matter of our iustificati­on, by which we are made righteous. The manner how or by what meanes it is applied, followeth, and that is faith, Rom. 4. 3. and faith onely: for we are iustified by faith onely, Heb. 11. 6. as by an instrumentall cause; for faith laieth hold on the obiect matter of our iustificati­on, Christ and his obedience; Rom. 5. 1. 10. and so vniting the be­leeuer to him, hee is iustified, though not by his owne inherent and actuall righteousnesse. So that God the Father accepteth of this satisfaction, as if we in our owne persons had, both for holinesse of nature, and perfection of obedience, absolutely an­swered and fulfilled the Lawes iustice.

And from this that I haue said, we may gather these conclusions.

First, that None was euer personally righteous, but Christ onely.

For if his Father would marke what was done a­misse, yet he was, and is, and euer shall be able to a­bide it: for he was holy for nature, and perfect for life.

Againe, Rom. 3. 9. hence it will follow, that all men stand in neede of Christs merits; and all cause of boasting is to­tally [Page 13] excluded from mankind: yea (whatsoeuer Pa­pists babble) the blessed Virgin her selfe. So that the person for whom light is sowne, is hee that by faith applieth Christ and his obedience (being offe­red by the Father) to himselfe in particular.

And thirdly, we may from this safely conclude, that

They who haue no faith cannot be iustified, and con­sequently saued.

For wee must of necessitie haue faith to apply Christ as an instrument; Rom. 13. vlt. for faith is as a hand to receiue, and put on the righteousnesse and merits of the second Adam. Hab. 2. 4. We are said to liue by faith: that is, in beleeuing in the Lord of life. They there­fore that haue no faith, Ephes 2. 1. are dead in trespasses and sinnes. Adam had life in himselfe at the creation: now we haue it out of our selues from Christ at our iustification.

And last of all we may collect, that the obiect of faith and matter of iustification is not within vs, but without vs; and that we stand in need of the same, else no saluation; whence these three Corollaries fol­low.

First, that sinnes before conuersion cannot hinder mans perfect iustification. Let this bee well obeser­ued.

Secondly, that good workes after our effectuall vo­cation doe not further our iustification before the Lord, they will helpe to assure vs, that our faith is sound; and iustifie vs in the eyes of the world, but no other waies.

And lastly from this I also conclude, that They [Page 10] are in a great errour, who hold the bare act of faith without the application of Christ and his obedience to iustifie. We are said to liue by our hands, yet wee vnderstand, that it is meant by that we get by labor and trauell; for no man eates his fingers: so wee may truly be said to be iustified and saued through faith; but wee must know, that it is by what faith resteth on, and applieth to the person, and no o­therwise; this is the plaine meaning.

And now I come to the second branch of my text, and ioy]. Some expound the first part by the second, and say, that by light is meant ioy; and by iust, vpright in heart. But I rather vnderstand, that sanctification is meant in this clause: for many are apt to say, they haue faith, yet want holinesse; there­fore the spirit would take away that false cauill.

Againe, good and righteous persons call the soundnesse of their faith sometimes into question, doubting of the truth of their spirituall condition; therefore to remoue that scruple, and to comfort and settle their wauering minds, the Prophet an­nexeth as a helpe this other clause, wherein is com­prehended sanctification. And vsually in the holy Booke, these two are coupled together, and they may not be put asunder, 1. Cor. 6. 11.

Now for the interpretation of the words: some reade ioy, others gladnesse; the difference of these two I take to be this: Ioy is in the heart, secretly hidden: and gladnesse may be seene in the face, or by some outward signe discerned: for where one Euangelist writeth, Reioyce and bee glad; another saith, Reioyce and leape. Feare and ioy are internall, [Page 11] but trembling and gladnesse externall: See Mat. 5. 12. Luk. 6. 23. Psal. 2. 11. Matth. 28. 8.

Vpright] Seemes to be a Metaphor tooke from a pillar, or thing that standeth (as wee say) bolt vp­right, not inclining more one way than another; or some reade it Right or Streight of heart; that is, in whose thoughts, intentions and conuersations is no guile, like Nathanaël, or Ezekiah; and heart is added, to shew the true roote of sinceritie, as also to condemne outward hypocrisie: for some, like the old Pharisies, are iust outwardly, but inwardly full of rottennes; the heart is not vpright, what shew soeuer they make of holinesse and righteous­nes: or it may be annexed for the comfort of the iust, that though they faile sometimes in outward act, yet it falleth foorth contrary to the intent and former purpose of their heart: for the most faith­full hath his failings, whatsoeuer his resolutions haue been to the contrary.

And now in few other words, thus may we plain­ly resolue these. What if the faithfull be afflicted? ouerwhelmed with the waues of sorrow? compassed a­bout with great and manifold euils? drowned in the depth of depths? and well neere swallowed vp of ouer­much heauinesse? shall they not heare of glad tidings? will not ioy breake out as light in the morning? and all teares be wiped from their eyes? yes, this is an eternall truth, that, All such as are iustified by faith in Christ; sanctified (hauing hearts without guile) by the word and spirit; though they sow in teares, plow in paine, and all their crop seeme to be blasted; yet there be great bles­sings appointed by God for them; which (though for a [Page 12] season they be couered, and hidden like corne in the fur­rowes) they shall one day reape and receiue in earth and heauen, according to the sure promise of the Lord.

Thus to our power hauing pickt out the true meaning, wee come to gather some profitable in­structions; and out of the word sowen, we may first obserue, that

Doct. 1 The righteous mans haruest in secret and hidden.

It lieth like the corne couered in the ground; Their life is hid; Col. 3. 3. and, it is not manifest what they shall be: 1. Ioh. 3. 2. No eye hath seene, or eare heard, neither hath it entred into the heart of man, 1. Cor. 2. 9. what the Lord hath laid vp for them that loue him. Name what you can, and it will be a mysterie, a secret thing, that belongs to the vpright in heart.

Reason 1 First, is not the decree of God a hidden thing? a depth vnsearchable? and able to make a man asto­nied? Rom. 11. 33. Did not Paul crie out, Oh the deepnesse of the riches both of the wisedome and counsell of God! how vnsearchable are his iudgements, and his waies past fin­ding out?

Reason 2 And is not the incarnation of Christ a secret too? what more to be admired, 1. Tim. 3. vlt. than, That God should become man, 1. Pet. 1. 12. and be manifested in the flesh? The very Angels desired to peepe into this mysterie. This is one of the Lords wonderfull workes, Isai 7. 14. The way of a vir­gin with a man.

Reason 3 Againe, the conuersion and regeneration of a sinner a admirable; its a noble, yet a secret work: Nicodemus a great Doctor could not see into it. Ioh. 3. 4. And if naturall births be so strange, what shall wee iudge of this?

[Page 13] Reason 4 Moreouer, Peace of conscience and ioy in the holie Ghost, 2. Cor. 1. 22. is no open matter; None knoweth it, but hee that hath it. 2. Tim. 2. 19. So is the earnest of the Spirit, and true seale of saluation; the power, life and sweetnes of the word, 2. Cor. 2. 14. The remission of pardon for sinne, with Cer­taintie of saluation. 1. Pet. 1. 8.

Reason 5 And in the fifth place, the haruest is secret, if we consider where it is growing. One close is, The se­cret purpose of God; Rom. 11. 34. and who can vnderstand it? 2. Pet. 3. 16. A se­cond is his word, 2 Cor. 4. 4. and how hardly is that to be sear­ched into? ler. 17. 9. A third is a mans owne heart: and is not that both secret and deceitfull?

And last of all, the very principall part of the haruest is hid with Christ in heauen; 1. Ioh. 3. 2. and when hee appeares, it will appeare what it shall be.

Vse 1 And is the Righteous mans haruest secret and hid­den Then the prophane must learne not to speake euill of their waies; as though, of all time it were the worst spent time that is spent in the seruice of God. 2. Pet. 2. 12. Why shouldest thou report basely of what thou art ignorant of? Doest thou know what de­light is in reading, praying, hearing, singing and meditating, that art dead, and neuer couldst awake to goe to worke? 1. Cor. 2. 11. Canst thou see into the heart of another and tell of his treasure? 2. Cor. 12. 4. When wast thou in the third heauē, to take view of the great things that there be by God prouided for his seruants a­gainst the great day of Reaping? Math. 7. 1 Therefore indge not, lest thou be iudged: vnderstand the truth, and then speake: for its wisdome to conceale any thing we know not, as it commendable to speake the truth of a knowne good matter.

[Page 14] Thou art to learne that Gods children are a hid­den people, and haue hidden comforts, such as the world knowes not of. Ioh. 4. 32. Sometime you shall haue a man commended on this manner (when perad­uenture his suite is not of the costliest) Oh Sir, as meane a man as he seemeth, there is few such in the pa­rish, he is an vnknowne man, there is no end of his good. This may truly be said of all the faithfull (though they should goe in sheep skinnes, camels haire, and fare meanly euery day) that there be but too few such in the parish, they are vnknowne men, and (of a truth) there is no end of their good: for are they not called Gods stored or hidden ones? Math. 13. 44. Psal. 83. 4. Is not their kingdome a treasure hid in the field? How much is that goodnesse, Psal. 31. 19. O Lord, thou hast laid vp for them that trust in thee? Dauid admired, or desired, (as one doubtfull) to be resolued.

Vse 2 And the righteous here are also to be admoni­shed, that they doe not regard the censures of such as are blinded by the God of this world. What if they, Exod. 5. 2. like Pharaoh, crye out, Who is the Lord, that we should serue him? Mal. 3. 14. and is there any profit in seruing the Almightie? Why? they cannot iudge of thy e­state, 1. Cor. 2. 14. they perceiue not the things of the spirit of God, but count them foolishnesse: They thinke that Gaine is godlinesse, and are out of the way. How can a blind man vnderstand and iudge of colours? and are not great and secret things too high for a foole? Prou. 17. 7. Say ther­fore with the Apostle, 1. Cor. 4. 3. I passe not for such mens iudge­ments: Luk. 23. 34. or rather pray with thy Sauiour; Father, for­giue them, for they know not what they doe: crye out in compassion with Stephen; Acts. 7. vlt. Lord, lay not this sinne [Page 15] vnto their charge: Is it to be expected, that such as counted Christ to be without forme, Isai. 52. 14. reputed him a wine bibber, Iohn to haue a diuell, Mat. 11. 18. 19. and the chiefe ser­uants of the Gospel (filled with the spirit) to be drunk with new wine, Acts. 2. 13. and out of their wits; should iudge and esteeme charitably of thee and thy procee­dings? Neuer expect this; for it is a thing impos­sible: Nature cannot goe beyond it selfe, and na­turall men cannot discerne of things that are spi­rituall.

Vse 3 And is this Haruest hidden? Then it may be a comfort to the vpright in heart, 1. Thes. 1. 6. when they thinke their owne state to bee miserable. 2. Cor. 6. 9. What if affli­ctions compasse thee like a garment? 1. Pet. 4. 12. the fiery tri­all seeme to burne thee? Psal. 77. 7. &51. 12. 13. wicked men rise vp in armes against thee? or Satan shoote his sharpe shafts to wound thee? Suppose the Father seeme to frowne vpon thee, Christ to reiect thee, and the fellowship of the Spirit to be departed from thee? Yet must thou hope stil; for thine haruest is secret, and often blasted in thine owne eye. Was not Da­uid himselfe sometime as one reiected? Did he not crie, Lord restore me to the ioy of thy saluation? Iob was in a great straite, when he set downe this per­emptorie sentence, Iob. 14. vlt While mans flesh is vpon him hee shall be sorrowfull, and so long as his spirit is within him it shall mourne. And haue not the dearest of Gods Saints been strangely (for a time) perplexed? As­sure thy selfe, that No new thing is befallen thee, or strange matter come vnto thee; 1. Cor. 10. 13. but such as are inci­dent to the Lords beloued ones. He that readeth Da­uids Psalmes, would imagine the man to be mad [Page 16] that penned them, if he had not some experience of spirituall desertions. What is liker to good graine than grasse, at the first sprouting or shoo­ting vp of both? and what doth more resemble faith than infidelitie, especially at the first instant of a mans conuersion? Yong Conuerts (to speake with reuerence) are not vnlike some of your Lon­don Cockneyes; tell them when they come into the Countrey, that wheate is wheate, hauing but couered the earth, and not growne vp to a blade and eare, they will not credit you, for they haue no experience in matters of that nature; they haue bought it onely (winnowed) in the market, and therefore imagine so to finde it growing: but the skilfull husbandman knoweth full well, that the corne in his close will be as good wheate at har­uest, as any that is sold in all their Citie: So hee that is not an old disciple, and hath not skill in this kinde of husbandrie (because hee findeth not faith, and hope, and loue perfect at the first break­ing vp of the field of his soule by the plow of the word) feareth that hee hath no grace at all: but a grounded Christian knoweth the contrary. Learn then this lesson, that after plowing, comes sowing; after sowing, the seede lies vnder the clots; after, springeth to a blade, eare, and last of all, a ful corne: and these degrees are to be expected in this spiri­tuall haruest also.

I haue knowne others troubled, because they cannot distinctly tell the time of their conuersion: Why? doe not some women conceiue, and know it not for a season? yet before long they can easily [Page 17] discerne it. And in like sort may the new birth be wrought, and yet some while the person be igno­rant of the same: Ioh. 3. 8. For as the spirit bloweth where and when, so, how he listeth. Thou must trie it by the ef­fects. If therfore the daily course of finne be staied; 1. Ioh. 3. 9. the breasts of thy vnderstanding and heart, Psal. 119. 11. with the sincere milke of the word, be filled, and thou trauell in minde and wil, that good works may be produced: Rom. 7. vlt. thou art borne of God, and one of his adopted children.

Vse 4 And is this haruest secret and hidden? Then let the righteous neuer rest content with any mea­sure of spirituall crop they haue attained to: for they haue but like Ruth participated of the glea­nings. The very chiefe of the haruest is gathered in­to heauen, and there they shall haue it: the vp­right are in the wildernes, and haue but tasted of the good things of the world to come: yea, this doctrine should cause all of vs to thresh out the word, to breake our hard hearts, to sow apace both the seeds of good works, and the rich and precious graine of prayer. Oh that wee did but conceiue aright, how these seeds will fructifie; and the full sheaues that we shall reape, either in life or death, or at the last day! Truly not one of these cornes shall miscarry, but all take roote, spring, and bring foorth fruite in great abundance. I say then, be not wearie in this course of husbandry; iudge not, that The haruest is past, 2. Tim. 2. 18. but scatter this seed euery where, and crie aloud, 2. Cor. 5. 6. that the great day of reaping may come, and the principall time of gathering: yea it should moue thee to wish to be loosed, and to desire [Page 18] Christs comming to iudgement, and then it will appeare what thou shalt be: for whatsoeuer good thing any man hath done, Ephes. 6. 8. that same shall bee receiue of the Lord, whe­ther he be bond or free.

It cannot be denied, but that, as in the daies of Elias, the children of God in this world, like the corne, couered with chaffe, may be hidden and not discerned; but at that day Christ shall single them out, call them by name, and reward them accor­ding to their workes. Matth. 10. vlt. Euery good intention of the heart, each sentence powdred with salt, the still prayers that haue been powred out in the poorest corner of a cottage, and euery good action done in secret, shall come to light, and haue his blessing; and then the difference will be discerned between the righteous and the wicked, between him that serued God, and him that serued him not. Mal. 3. vlt. Goe on therefore, and be not deiected: For the husbandman must first sow, that he may reape the fruit; and hee that soweth liberally, 2. Tim. 2. 6. shall reape also liberally. 2. Cor. 9. 6.

And now wee come to obserue a second point, the which we gather out of the consequent part of the first proposition, which is, that

Doct. 2 The righteous are the reapers of Gods greatest bene­fits.

Light and gladnesse bee sowen for them only, and for none other: Balaam saw this full well, ther­fore he desired to dye the death of the righteous, Numb. 23. 10. and that his last end might be like vnto his. Dauid crieth out, [...]sal. 37. 37. Marke the vpright man, and behold the iust, for the end of that man shall be peace: yea, the righteous [Page 19] shall be had in euerlasting remembrance: Psal. 112. 6. and, such shal want no manner of thing: Prou. 10. 7. for their memorie shall bee blessed here on the earth, Prou. 21. 21. and their names for euer en­grauen in heauen. But with the wicked it shall not be so: ler. 17. 13. for their fame shall rot, their names shall be writ­ten in earth, their hopes make them ashamed, and at the last day, Psal. 1. vlt. their image shall be despised: They shall be as chaffe before the winde, and shall not be able to stand in the presence of the Lord: but bee depriued of the kingdome of heauen, and throwne downe into the nethermost hell. We deny not, but that they may flourish for a time, Psal. 37. 35. spread themselues like the greene bay tree and bigge Cedars; send out their children as sheepe, Iob. 21. 7. place them on the highest hils, play vpon the ta­bret and harpe; spend many daies in carnall pleasures, yet for all this, in a moment they shall descend into the pit. This shall be the portion of vniust and wicked men, but the contrary to the righteous. And it also standeth with good reason.

Reason 1 For first, the iust are vnited to Christ their hus­band and head; Ephes. 5. 30. they are bone of his bone, and flesh of his flesh: therefore they shall partake (in truth, though not in degree) of all his priuiledges. And from this vnion, wee are said to be heires of God. Gal. 4. heires annexed with Christ. Rom. 8. heires of grace. 1. Pet. 3. heires of the kingdome. Iam. 2. 5. heires of eternall life. Tit. 3. yea, coheires with Christ of all things present or to come: For the righteous are Christs, and Christ is Gods. 1. Cor. 3. 21. 22. 23. And as they that are thus grafted into the second Adam shall be partakers of all his goods; so the vniust, not being in him, shall taste of all the heauy iudge­ments [Page 20] of God the Father. He that is not a branch of this Vine, shall be cut off, wither, dye, and suffer the vengeance of eternall fire. Iude 7.

Reason 2 Againe, they haue right to all the promises, and none but they, Heb. 11. 1. 2. Many may say, that They are Abrahams seed, Mal 3. 9. haue true title to heauen, and boast much that They are free: Ioh. 8. 33. but they that so thinke, may deceiue their own soules, and be farre from the kingdome of heauen. For Godlines, only, hath the promises of this life, Ioh. 8. 36. and the life to come. 1. Tim. 4. 8. And if the Sonne make man free, then is he free indeed. But (alas!) the wicked, vniust and pro­phane haue no promise to inherit heauen; all the threats in Gods booke are denounced against them: Psal. 32. 10. For, Many sorrowes shall be to the wicked, and they that doe commit sinne shall not be vnpunished. And the Apostle is round in this thing: Be not (saith he) deceiued: for the vnrighteous shall not inherit the kingdome of God. 1. Cor. 6. 9.

Reason 3 A third reason is this, that as the righteous haue (only) true title to the promises; so they only haue faith to applie them: say that wicked men had (which they haue not) right to the promise of life, yet they haue no faith to applie it to themselues in particular: whatsoeuer such men bragge and boast of, 2. Thes. 3. 2. yet All men haue not faith: and he that beleeueth not is condemned already. Mark 16. [...]6. Many in their fond imagi­nations, thinke, 2. Sam. 21. 20. that like the Giant of Gath, they haue vpon the hand of their faith sixe fingers; yet (alas) when they come in the day of death, or time of triall to feed on the promise, to put on the Lord Iesus Christ, Iudg. 1. 5. 6. they, like Adonibezek, will lacke their [Page 21] thumbes, and dye for want of feeding on the food and true bread of eternall life. Now the righteous haue not only the precious promises, 2. Pet. 1. 1. 4. but also precious faith, the which two being vnited, carry the whole man into the garner of God, and large field of the kingdome of glory: Ephes. 2. 8. for me are saued by faith. And as the sickle is to the hand of the reaper, so is faith to the soule of the righteous and true beleeuer.

Reason 4 And last of all, hee that is a reaper of these fa­uours, must fit himselfe for the kingdome of hea­uen, Gal. 4. 30. and that the Lord of glory may come in. He must cast out the bondwoman, and her sonne, Satan and all the seeds of sinne; 1. Cor. 5. 7. purge himselfe of the old leauen; cleanse the inside of the cup and platter of his soule; and this will none but the righteous doe: vngodly men lodge their Lord in the Inne, they cast him into a cratch, suffer him to knocke, yet permit him not to enter and suppe with them. They will not dresse and sweepe the floore of their soules, cast out the rotten goundsell in the barnes of their hearts, and emptie themselues of that rubbish that shut­teth the doore, dammeth vp the roome, and shoul­dreth out this heauenly ricke, this haruest of the Lord: But the righteous, they sweepe the house, make way for the haruest, Psal. 24. 7. open the doore, pluck vp the euerlasting gates, and giue the King of glory, good, great and royall entertainment; Reu. 3. 20. so that he will sup with them, they with him, and partake of all his fatlings.

Vse 1 And seeing the point thus by reason and Scrip­ture confirmed, let vs come to make application.

And here in the first place we may see the vanity [Page 22] of our prophane and vngodly persons; who crie out (as the people in former times) if wee preach this doctrine (that Only the righteous reap these great fauours) you take too much vpon you, Moses and Aaron; for all the congregation is holy. Thus they in this cleere light of the Gospell, say (what? in their hearts, with the foole? No: in publique, and seeke to defend it) that All shall be heires of Gods greatest benefits; not one shall perish. And wee say too, that if they be righteous (and for number as the dust of the earth, or starres in heauen) that they shal all inherit the kingdom of God and of glorie: but if they be proud, vniust, deceitful, and want vpright hearts (were they as the sand on the sea shore, drops in the huge Ocean, graines on the ground, or fishes in the water, for multitude) that so liuing, and so dying, they must reape nothing but wrath, venge­ance, and the largest fields of Gods highest displea­sure euery mothers sonne: Darkness, trembling, ter­ror, and the sting of the second death shal be the sheafe of their field, the corne of their barne, and the best graine that shall be preserued for the garner of their soules; for they were neuer vnited to Christ, haue any right to the promises, truth of faith in their hearts, neither would open the gates of their soules, that the King of glorie might come in, and finde fauourable acceptation: And yet for all this, in the land of vprightnes, they will doe wickedly. What shal I say? or where shal I begin? and when make an end? Haue wee not the biting vsurie; the cursed couetousnesse; the deuouring oppression; the destroying extortion; the shop of dearth, dark­nes [Page 23] and deceit the vnequall weight, mixt ware, and counterfeit stuffe? And, as sure as the word of God is true, and holy and iust, that vpon whom these foule sinnes shall be found, hee shall dye the death. I know that this is a hard position to settle in their minds, yet he that denieth this for a truth, must turne Atheist, gainsay that there is a resurre­ction, a iudgement to come, and a iust Iudge that reuengeth all wrong. Psal. 50. 21. 2. Pet. 3. 3. 4.

Vse 2 And in the second place, here is a world of com­fort to the vpright in heart. Gal. 6. 9. For whatsoeuer the Lord hath sowne in earth or heauen (if thou faint not) thou shalt reape in due time. In earth thou shalt haue food and raiment fit and conuenient, and, if need be, in great abundance. Let the waters swell, the sea rore, the earth tremble, the winde blow, and the floods come, yet thou shalt escape all dan­ger. Let the Sunne be darke, the Moone turned into blood, the Starres fall, the heauens burne, and the elements melt with heate; yet iust Lot shall be deliuered; Noah escape drowning; for righteous­nes is written in thy forehead, and the destroyer shall not destroy thee. What if thou sow in teares, plow vp thy ground in a time of mourning, yet thou shalt reape with ioy, and by the hand of the Angell, Iob. 5. 26. be carried, like a rick of come, in due time, into the garner of God: 1. Thes. 5. 24. For faithfull is he that hath promised, and will surely doe it. Hee hath sowen, and his sonnes shall reape; though the haruest be long in comming, the crop shall be the bigger, the bet­ter. Therefore in the middest of all thy sorrowes, let this meditation comfort thy soule, that the [Page 24] righteous and vpright in heart (of which number thou art) shall be the reapers of Gods greatest be­nefits.

Vse 3 And seeing this is thus: Let no man say, that It is in vaine to serue the Lord; and that Godlinesse is not gainfull; for it is profitable euery manner of way. Iob serues not God for nought; neither doth righteousnes preuent riches. The fooles prouerbe is, that He that vseth plaine dealing shall die a beg­gar: I say no: and adde more, that hee that doth not vse it, shall dye, like Iudas, a very beast; and iudge, whether is the better? I can tell you, that when the heauy sentence shall visit vs that did Eze­kiah, Isai. 38. 1. Thou must dye, & not liue; then will the worth of a well led life be a matter of moment, a thing much set by, seene into: and this tidings shal come, and will not tarry; Heb. 10 38. and then shall the iust liue by his faith, haue boldnes of spirit, and reape that riches, the great husband in heauen had sowne and prepa­red from the beginning for the vpright. Then shall he haue all teares wiped from his eyes, rest from his labours, Iob. 33. 28. and his life shall see the euerlasting light; yea he shall reape fulnes of ioy, freedome from all bondage, Psal. 16. vlt. and pleasures for euermore.

Vse 4 And in the last place, seeing the righteous are the only reapers of the Lords greatest blessings; it must be a strong motiue to moue vs to be such. We would all be set at libertie, both spirituall and cor­porall; enjoy all the blessings that the great Seeds­man of the earth and heauen hath prouided; why then, striue to be vpright in heart. Noah was a righ­teous Preacher, Lot was iust, Paul had a good consci­ence, [Page 25] Ezekiah walked before the Lord with an vpright heart; and these were freed from many dangers on earth, died at the last with honour, and now are reapers of that vnspeakable light in the kingdome of heauen. But because many boast of their owne righteousnes: crie, Stand apart, I am more holy than thou, yet are not of this number: we will giue some true trials and notes of vpright and iust men.

Notes of an vp­right man. 1 First, an vpright man lookes backward and for­ward, wipes off the score both with man and the Lord. If hee haue wronged any by forged cauilla­tion with Zacheus, if he be of abilitie, then he ma­keth full restitution: if hee be not, yet will he make confession to the partie; (if conuenient) craue par­don, with a resolution, that if euer the Lord enable him, he will restore to the vttermost farthing; and will not faile, in the meane time, to inuocate the Lord, that he, who by him hath been iniured, may some way or other gaine more, through his boun­tie, than by his wickednes he hath been depriued of. This is a true note of one vpright in heart: for restitution is of absolute necessitie to righteousnes; at the least in resolution and will, where wealth to restore is wanting. And Iudas in this, went beyond many, and will rise vp in iudgement against many; for he (so will not they) made restitution.

2 And for time to come, hee will doe to his bro­ther as he would be done vnto; alwaies endeuou­ring to keepe a good conscience with euery per­son, in euery action. Wee haue some that turne to their former courses, when as they haue acknow­ledged their sinne, and made their neighbour sa­tisfaction, [Page 26] as the theefe, that (when the sore is worne out of his hand, and the print of the burning iron) falls to filching: but an honest heart will steale no more, neither willingly wrong any man, either outwardly in action, speech; or inwardly by cogi­tation, resolution: for he holds, that the least mo­tion of the will, whereby his brother is wronged, is a sinne, and to be abandoned. And (marke this) he will proportion his almes according to his abi­litie, and the poore mans necessitie: For the righte­ous measureth all his affaires by iudgement.

Thus much of his carriage towards man: now follow trials or signes of his iustice towards God.

1 First, hee will truly confesse, that it is the Lords mercie, hee was not long agone, for his sinnes, con­sumed.

2 Againe, he mourneth and weepeth, that he hath offended so good a God, so mercifull a Father.

3 Thirdly, he only relies vpon the meere mercie of God, and sole merits of Christ Iesus for remission and iustification; hee hateth mans merits as he lo­ueth the Lords mercie.

4 Besides, hee taketh no action in hand, but he see­keth good ground for it out of Gods booke; hee doth not, like a carelesse Carpenter, worke at an aduentrue without his Rule; but like a boy that would speake true Latin, who first lookes at the precept, then speaketh: so hee hath first an eye to the word, and then to his worke.

5 Furthermore, hee endeuoureth to bring the whole man to the subiection of Gods law; as all the vnderstanding, all the affection, all the will; he [Page 27] would haue the corrupt part of serue God, as well as the regenerate. And this is only to be found in the righteous, and in none other: for hee would giue all his members, and all of all his members, as so many weapons to serue the Lord in righteous­nesse.

6 And finally, in all matters of triall hee will ap­peale to God, and make him chiefe Iudge of all things: for hee knoweth that the Lord is iust, and loueth not iniquitie, neither will peruert iudge­ment. And this is the cause, why good men haue so longed, that Christ would come to iudge the earth: for then they shal haue their faithfulnes dis­couered, ratified, rewarded.

If thou finde these things in thee, thou art one that shall reape all good fruits in the land of righ­teousnes: but if not, the weeds of Gods wrath in the land of wickednes.

And this shall suffice for the first proposition: the second succeedeth to be handled in its order, whence we collect, that

Doct. 3 The vpright man shall be the only merry man.

Nay, he is already the ioyfull man: Few thinke so, but it is so. This doctrine may be confirmed by the seuerall actions done by the righteous, being in diuers conditions, and of contrary vocations, functions. Was not the King glad when the peo­ple said vnto him, Psal. 122. 1. Come, let vs goe vp to the house of God? Neh. 8. 12. Did not the people goe home and make great mirth that they vnderstood the word that was taught them? Acts 2. 46. Are the Christians said to continue with one accord in the Temple, and 16. 25. and to eate their meate together [Page 28] with gladnesse and singlenes of heart. The Apostles sung Psalmes in prison: 1. Thes. 1. 6. The Thessalonians receiued the word with great ioy in affliction. Did not some re­turne home reioycing, Acts. 5 41. that they were counted worthie to suffer for the Name of Christ? Iob. 5. 22. Iob saith, The righ­teous shall laugh at death. Acts 7. 55. And Stephen had boldnes at his departure: And thete is neuer an action in Christianitie, but as euery flower hath his smell, so it hath, and yeeldeth comfort and consolation: for all her waies are waies of pleasure, Prou. 3. 17. and all her paths pro­speritie. Paul prayed and gaue thankes with great reioycing; Phil. 14. and wonderfull is that ioy which the vp­right haue and doe feele, in these priuate and hid­den duties: for then the Lord reueileth himselfe most cleerely, answereth the poore petitioner fa­miliarly; yea God, like man, giueth his greatest gifts to his dearest children in priuate: for hee vp­braideth no mans person. And how haue the vp­right been rauished in minde, with the meditation of the glorie of God and his wonderfull workes? Psal. 19. 1. Surely as a man beholding the Sunne with a cor­porall eye, in his brightnes, dazeleth, turneth back his face, and cannot endure it; so may the vpright man with the eye of his faith see such excellencie in the Sonne of righteousnes, that for the time, he may be astonied, varie the obiect, and say, I haue enough.

These things be secret, yet most certaine; and the reasons be as cleere as the noone day.

Reason 1 For first, his sinne is pardoned: And is not a par­don to a poore condemned person, a thing that yeeldeth great ioy, vnspeakable comfort? When a [Page 29] castaway heareth but of such a matter, how will his dead heart reioyce, his cold spirits dilate them. themselues, and his sorrowfull soule gather conso­lation? From this ground, Christ, vnto the man that was sicke of the palsie, Math. 9. 2. said, Be of good comfort, thy sinnes are forgiuen thee. Remission of sinne is the mother of great mirth; and this the vpright man is assured of. Psal. 32. 2.

Reason 2 Againe, he is clothed with the righteous robes of Christ, and adorned with all the sauing graces that are peculiar to the Lords people: and is not this a matter of mirth, great moment? Shall a man reioyce and march cheerefully, in being garnished with the ornaments of nature; and be dead in the nest, when hee is wrapped in this pure and white linnen? What saith the Church in this respect, I will greatly reioyce in the Lord, Isai. 61. 10. and my soule shall be glad in my God: Why? for he hath clothed me with the garments of saluation, and couered me with the robe of righteousnes; he hath decked me like a bridegroome, and as a bride tireth her selfe with her iewels; this is the garment of true gladnesse.

Reason 3 And furthermore, hath not the vpright man a good conscience? Prou. 15. 15. Is not this a continuall feast? No colour so pleasand to the eye, wine to the pallate, or any obiect to the outward sense, as this is to the in­ner man, the reasonable soule. Oh that men did but know what musicke this doth make! what ioy it carrieth to the right owner of it! then would they neuer doubt of the truth of this doctrine: but they doe not, they cannot; for they be strangers from it, it from them.

[Page 30] Reason 4 Besides all this; They be assured of rest at their death, Rom. 8. 1. peace in heauen; the resurrection of the bo­dy, and eternall saluation. Psal. 16. 9. This made Dauids heart glad, and his flesh rest in hope. This comforted iust Iob in all his troubles, that he should liue and rise againe: the beleeuing Iewes in the expectation of this, Iob. 19. 26. had ioy vnspeakable glorious: Paul went on cheerefully in the assurance of the same. And (belo­ued) let the world think what they will or can, here is the true roote and fountaine, out of which all sound ioy and mirth springeth, floweth.

Vse 1 And is not here iustly confuted, that opinion of many in our daies, who thinke that Godlines is the damper of all mirth, and cause of continuall sor­row? Oh (say such) become so strict, so precise? then farewell ioy and all true comfort; for it bringeth no­thing but melancholy and vexation of spirit. This is the Diuels old shift to make men vnwilling to take the path to heauen, and see into the consolations of a Christian course. I remember that the Spies who came backe from Canaan, commended the countrey, but said they saw great Giants and fen­ced Cities, to dishearten those which should en­ter: and so doth Satan Gods Saints and seruants at this day. And when all is done, that can be done, the vpright man shall be the only merry man: for his yoke is easie, and his burthen light. Me thinkes this might confirme the poynt, and conuince any person that thinketh otherwise. Why do not men cast off this course, if there be no ioy in it, and take another? If wee should see a man that hath great varietie of suites, still weare one and the same, lay [Page 31] the rest by him, would wee not affirme, that hee is much affected with that he weareth? If a man haue diuers walkes in or about his Orchard, yet is al­waies found to be in one, & no other; wil it not be concluded that his delight in that exceedeth? So the children of God still weare one suite, keep one path; pleasure or profit doth not alter them; then may wee not absolutely conclude, that they finde mirth in running the waies of Gods commands; pleasure in his precepts, and ioy in putting on the robes of righteousnes?

Obiection. But the common obiection is: None more sad to see to, none lesse chearefull to behold, than such as seeme to be most religious, vpright-hearted.

Answer. Why? haue we not already heard, that their har­uest is secret, hidden? 1 For as in laughter, the heart may be sorrowfull; so vnder a sad countenance, the heart may be merry. And as the wicked haue ma­ny a secret sting, the righteous feele not; so haue the vpright hidden comforts, that the wicked know not.

2 And it is the nature and very propertie of great things, in stead of laughter in the face, to cause great ioy in the heart. Let a man finde a rich Iewel or bagge of siluer in the streete, will he not goe a­way with a composed and setled countenance, whē as another that stoopes at a trifle will fall a smi­ling? Hast thou not seene one that drinkes strong wine, wipe his mouth, stroke the breast, and neuer change the former looke; and yet (peraduenture) another that drinkes but water, will smile, laugh and seeme a merry man? The one doth warme and [Page 32] glad the heart, the other only force a fained kinde of laughter. And seldome hast thou seene a man (outwardly) merry in the fruition of great matters: neither doe wee reade of Christ, that hee (and who euer had greater cause?) in all his life time laugh­ed. The wine of the grape and water of life, will glad the soule, and worke (inwardly) a depth of cō ­fort; though it alwaies breake not foorth and be conspicuous in the beholders: so the things of this world may make a man outwardly merry; but this mirth is not sound, constant, and will but end [...] mourning.

3 Wee must consider, that [...] the mindes motion, [...] diuersitie of effects in mans our [...] [...]isposition. Let the infant in the mothers arme, cast its eyes on some bugbeare, will it not fall a crying? yet let it looke the bearer in the face, then, anone, it will laugh, reioyce, and fall to smiling: so when the vp­right man considereth the many and strong cor­ruptions that be in him; the greatnes and number of sinnes that haue proceeded from him; the long time and extraordinary meanes of grace that hath been abused by him; he cannot but be troubled in heart, and hang downe the head: but on the contrary, when hee calleth to minde, that God ac­cepts the weak and sincere endeuour for the deed; how Christ is his perfection; and that the Spirit will one day cleane dissolue & root out the cursed worke of Satan, and finish the good work of grace he hath begun in him: then he gathereth comfort, plucketh vp his heart, and is a right merry man.

[Page 33] 4 He hath his daies wherein he is a man of sorrow; as, at his first conuersion, when the soule is trauel­ling of the New-birth, with many a sigh and deepe groane: againe in some desertion, violent tenta­tion, or time of Gods fiery triall and probation. And finally, when the walls of Ierusalem lie waste; the sepulchres of his Fathers be ruinated▪ and the course of Religion infringed, corrupted; then his sighes are many, and his heart is heauy. Neh. [...]. 3.

But what for all this? Is not the doctrine sound? Yes: for ioy shall breake foorth in the morning, peace will come▪ and thy bitter teares shall be as a fresh and coole [...] to a wearie and thirstie tra­ [...]eller, to comfo [...] [...] ouer-tyred spirit. And I dare set downe this peremptorie conclusion, that, In the greatest [...] the vpright man is the subject of [...] mirth, the only merry man: for the cause of his ioy is alwaies great and constant, though the effects be not proportionable.

Vse 2 Againe, this doctrine may serue to trie if our ioy be sound, and our mirth such as is of moment: doth it spring from the vprightnes of thy heart? and art thou righteous in all thy courses? why then thou art the merry man indeed, else not: Wicked men may laugh, but (alas!) they haue little cause: The bread of deceit may make some persons plea­sant for the present; but death will be in the pot; their sweete morsels must be vomited vp againe, and become as grauell in their mouthes. Let such reioyce, but woe to them, for they shall one day waile and weepe; their [...]ghter shall be turned into mourning, their wine to wormewood. And who would [Page 34] not wonder (but that their hearts are seared) that they haue any figure or shew of mirth and gladnes at all? But we will omit them, and commiserate them, seeing their ioy is not sound: and sudden sor­row shall surely follow.

Vse 3 And if the vpright man be the only merry man here on earth among his enemies, and singeth his Hebrew songs, with delight, in a strange land: Then what joy shall he haue in heauen, in the presence of the Lord, and communion of all the blessed Saints and Angels? Can the Apprentice reioyce in his bondage, and not in his freedome? Shall the captiue sing in his shackels? what will he do when the prison doore is opened, and hee at libertie? If Dauid could dance before the Arke, how will hee leape before the Lambe? Shall Peter cry out, It is good to be here, (being but in the transfiguration)? Oh! what will hee say, when and where hee is not deceiued? Is it possible for an Hebrew to sing and play in Babylon? and not be rauished with ioy in the house of Bethel? will strangers doe thus from home? what then will they doe in the heauen of heauens? And how should this carry the minds of the vpright to thinke of their latter end, to desire the comming of the Lord, and restauration of all things? Truly this, if it were felt in part, tasted here below, and seriously thought vpon, it would fill the heart with ioy vnutterable glorious; make our Pauls long to be loosed, and Iohns to crie, Come Lord Iesus, come quickly. The little experience that we haue, what ioy is in an vpright heart here, must make vs wonder at that which shall be in heauen [Page 35] hereafter. A cluster of grapes, brought from Cana­an, proued that there was a very good land, wine pleasant, and in abundance.

Vse 4 And this, in the last place, should be a strong load-stone and motiue to cause vs to cast off sinne, and to be righteous and religious. We all would faine be merry and haue glad hearts; why this is the only way, and there is not another: let vs then take Dauids counsell, and taste how good the Lord is; drinke of this water, though it be brackish on the top, like the salt sea, yet it will proue sweeter in the bottome: Men are in this thing (as the prouerb is) worse feared, than hurt. Children cast away the new coate, because at the first it pincheth them; but af­ter two or three daies wearing, they would pine and pule, if it should be tooke from them.

Sinners are like the sluggard; when the winde bloweth in at the creuises of the walls & windows, the curtaines drawne about him, and he wrapped in the warme rags of his bedding; Oh how loth he is to peepe out, leaue his pillow, and to put on his cold apparell: yet when hee hath leaped foorth of his bed, and clothed himselfe with his old attire; he would not for a piece of siluer, be in his former place and patches he was cast into, and folded in: So an vnrighteous person hee findeth warmth in the old rags of sinne, is vnwilling to put off the re­liques of his father Adam, yet if once hee had but done it, and clothed himselfe with the righteous robes of Christ Iesus, he would not for a world be in his former condition of clothing. And name the worst & hardest thing in religion; yet it will bring [Page 36] ioy to the doer: yea, they that mourne (in the very act) shall haue (or in the euent) great comfort; and the greater sorrow, the more solace.

Example. Peters sinne caused Peters weeping; but his wee­ping did procure matter of mirth: Zacheus in re­storing had more comfort than in deceiuing. But men will not trie and wash in this poole of Siloam; Iordan is not regarded of the leprous Naamans and Syrians of our daies.

I haue obserued that when boyes goe to bathe, they feele with a finger, touch with a toe; and if it be cold, at the first they shrinke, draw back, put on their apparell, and vow they will not wash till wea­ther and water be warmer; when as one of more experience and better resolution leapeth in, and af­ter he hath swom one or two bouts, feeleth no part so cold as that which is cut of the riuer: So feare­full and irresolute persons come to this poole of Repentance; but either they thinke its hard, cold and painfull, or that the time to come will be bet­ter and fitter, and so the sunne of their life sets, they neither wash at all, nor find out this hidden cōfort.

But let me entreate thee to make triall of this matter; mourne for thy sinne; restore the wrongs done by deceit; get faith in Christ; labour for an honest heart; and then if thou finde not the do­ctrine true, cast off righteousnes, goe to thy old course, count me a false prophet, and curse me when thou diest.

Soli sapienti Deo gloria.