which hate and persecute you Following therein the example of our heauenly father who maketh his Sunne to shine as well on the euill as on the good and giueth rayne both to the iust and vniust and is mercifull vnto all To this he addeth a reason For if ye loue and doe good to them that loue doe good to you what reward haue you doe not the Publicans euen the same To and for this wee haue also the examples of many good men as of Abraham whose good deedes Ghrist commendeth of Lot in Sodom of Noah in the old world of Moses in Egypt of Dauid in Israel of Nehemiah Neh. 1.4.5.6.15 in Iudeah And in the new Testament besides Zacharie Elizabeth Lydia Cornelius Labitha Anna Martha Mary Paul Stephen and such wee haue the most perfect example of the Lord Iesus himselfe who though God became and dyed for man to bring him to life euen then when man was sinfull and an enemy vnto him CHAP. V. The generall signification of the word Mercy AS the word Iustice or Righteousnesse before mentioned as so placed alone hath a very large signification comprehending as in one word the summe and habite of all vertues and so the whole dutie of a man euen so this Word Chesed or Mercy in the like sort accepted is extended to the same but yet so as that therein Iustice is declared and perfected For Mercy The mercy of God as it is applied to the Lord signifieth not onely his free remission and pardon of our sinnes as it is before saide but also all those good motions waies blessings graces and meanes which hee bestoweth vseth and applieth to the calling home redemption and preseruation of them whom in his eternall loue hee hath elected and predestinated to life in his sonne Iesus Thereof the Lord saith by the Prophet Ieremy I haue loued thee with an euerlasting loue therefore in Mercy haue I drawne thee Ier. 31.3 yea vnder this word and that most cōmonly in the holy Scriptures are signified all and singular those graces bounties benefits blessings and whatsoeuer good things the Lord our God of his meere loue fauour and good wil powreth forth and bestoweth on men being indeed the effect and fruite of his diuine and eternall loue to his Saints in Christ This word therefore vsed the holy Patriarch Iacob when returning from Mesopotamia and considering how rich and bountifull the Lord his God had bene vnto him in loue graces and manifold benefits far beyond all his deserts or worthines he confessed and saide Catóntimickol hachasadim Gen. 32.10 and 33.11 that is I am farre vnworthy all those Mercies This king Dauid very often acknowledged vnder the same word Chesed Of such a force is it as it is iustly applied vnto our good God whose mercy is said to comprehend all his workes In like manner the same being applied to man The mercy of man and especially to that duty which is required of man towards man signifieth not onely those particular Species or kinds of Iustice as humanitie benignitie beneuolence kindnesse gratitude or that Sogyn or affection of loue or that worke of mercy which wee call almes-deeds or pardon of trespasses or such like before mentioned as in any part or member therof but all and euery those louing affections godly wordes holy actions good deedes and commendable things whatsoeuer to the which a true Christian is worthily inuited perswaded and directed within that loue of his neighbours contained and commaunded in the second Table of the diuine Lawe and confirmed both by the Doctrine and example of our Lord Christ as that whereby true loue charitie is expressed performed perfected with effect The holy Psalmist speaking of the righteous man Psal 37.21 saith The Righteous is Mercifull as if this were the fruite which so good a tree yeelded he is Righteous Ergo he is mercifull or he is vnmercifull for he is righteous Therefore is the word taken for the very definition of Iustice Megaudes in 2. Tim. 2 Caiu in Hos 12. because that therein onely that generall vertue so often commanded and commended in the holy Scriptures is apparantly expressed and perfected as the cause by his effects The Apostles haue commonly for this word vsed Agape Loue or Charitie comprehending all the fruites of faith and mans whole dutie against the which is opposed a word which signifieth distraction cruelie vncharitablenesse vnmercifulnesse oppression spoyling and the effects of malice As it is saide of the olde world the earth was filled with crueltie Gen. 6. Pro 22. Psal 50. Mercy perfection Mat. 5 48 Luk. 6.36 The vngodly are cruell and pertakers with theeues robbers or oppressors Finally wee may obserue that in the Sermon of Christ Saint Luke calleth that Perfection which Saint Luke calleth Mercy yee shall therefore bee perfect as your father in heauen is perfect Be yee therefore mercifull as your father also is merciful By the which as he meaneth one thing so hee would that men vnder this word Mercy should bee perfect in all goodnesse though not in measure or quantitie yet of nature and qualitie like vnto God our heauenly father And to this are we inuited by the Prophet Hosey Hos 10 12 when he saith Reape ye according to the measure of mercy And by the Lord Iesus citing the Prophets words I wil haue mercy not sacrifice which is as if he said Mat. 9.13 and 12.7 All your sacrifices and oblations nothing please me whiles I finde you to bee cruell vncharitable and vnmercifull one towards another yea whiles I finde no goodnesse nor perfection in you conformable to the image of God But on the other side If yee doe iustly loue mercy humble your selues and walke with God Mich. 6.8 as Noah Enoch Abraham and others the godly and faithfull in their times haue done then will I accept your Sacrifices not onely with your Mercy but in regard thereof as the right effect of so good a cause And so much touching those two vertues Iustice and Mercy as either of the wordes are absolutely placed and so commonly accepted in the holy Scriptures CHAP. VI. 1. Of Iustice and Mercy conioyned 2. And of such their acceptation for the vse of Pietie AS we often find those two words Iustice and Mercy disioyned set a part so also wee finde them often conioyned the which after the first sight should seeme Hos 10 12 that the former signifie the thing required of man the latter the reward or benefite that man is to expect thereof Isay 55. as elsewhere it is said Let the vnrighteous man forsake his owne waies so shall the Lord be mercifull vnto him so the Lord should heere say by his Prophet Sowe to your selues for Righteousnes and then shall ye reape according to the measure of mercy Howbeit although I will not vtterly impugne that sense yet consenting with the best it is certaine that the Prophet as well here as
and good workes ye studie and learne to be employed in the Spirituall husbandrie and therin consider well what ye ought to sow and what ye ought to reape For whatsoeuer a man soweth that shall he reape Gal 6. so that whosoeuer soweth in in the flesh shall thence reape corruption but he that soweth in the spirit shall of the spirit reape life euerlasting CHAP. X. Of the Seede the Sowers and the manner of the fructification thereof THere be two kind of Seedes the one is of Impietie the other of Pietie betweene the which as also betweene the seuerall Sowers thereof there is as great a difference as betweene the East and the West The former is a seede of the wicked a seede of corruption and sinne taken from three dangerous enemies whereof the 1. is priuy the 2. domestical the 3. familiar whereof beeing by them sowen spring the pride of life the lust of the flesh the lust of the eye wherof it is in meet place hereafter plainely spoken by the which the good Seede is oftentimes annoyed in the Lords field But from hence wee are right happily disswaded by the true consideration of the true Seede of Pietie The seede of Pietie which is to be sowen for the increase of Iustice and Mercie as also by them by whom the same is to be sowen and cast forth for as much lieth in the nature of the seed so not a little in the wisedome of the Sower for as men may not gather grapes of thornes so neither finde we commonly good successe to follow the foolish or idle husbandman Semin Sunt quadam Semi◠na vtilia quaedā sterilia c. for the Seed one saith which in this I gladlie remember there be Seedes some profitable and some barraine Those barraine or vnprofitable are the words of vaine preachers as also the words of the Philosophers But those are right profitable Seedes which are neither withered nor consumed with anie vaine glory or fond curiositie And this good Seede is the Word of GOD The word of God being indeed the manifestation and expression of the Diuine Will as well touching his essence as touching his purpose and workes past present and future in the breathing of the holie Ghost by the Prophets by Iesus Christ and by his Apostles and Euangelistes powred forth from the bosome of the euerlasting Father and by his commandement not onely described in the bookes of the olde and newe Testaments but also preached and taught through the same Spirit by the ministery of his Seruāts to this end that God might be made knowne vnto men and that the man of God might be instructed and made apte for euery good worke This is that soueraigne Seed the which according to his diuers effects respects is called knowne by so manie sundry names in the holie Scriptures especiallie in the hundred nineteene Psal Psal 119. wherof there is not any one verse of an hundred threescore sixteene wherein the same is not mentioned with some praise of the sweetnes vtilitie puritie dignitie glorie eternitie and goodnes thereof It is called the Word of the Lord for that thereby the mind and will of God is expressed the speech of God in that it is pronounced and written to be heard or read to mens vnderstanding the Lawe of the Lord because the Lord hath both prouided giuen it vnto men as wherewith they be obliged and kept in the obseruance of certaine duties the Precepts of the Lord in that it forbiddeth terrifieth men from euill the Cōmandements of the Lord in that it admonisheth and perswadeth men to do good the Testimonies of the Lord because hee by his Prophets testifie the same vnto men the will of God for that thereby his will is declared his Testament in that it is confirmed commended vnto vs by the death of his Sonne the Testator his Iustice because the obseruers thereof by faith are iustified his iustifications for that the works thereof are correspondent to Iustice his Iudgementes because the contribution therof are extended by Iustice his wayes because hee dealeth and directeth men according to the same his Truthe in that all the sacred Scriptures doe aime to Christ the perfect truth and in the same are performed c. Now this word of God aswell by Christ as by the Prophets and Apostles is well likened to the Seede which the husbandman soweth in his field especiallie for two causes First in respect of the Sower The word of God likened to the Seede The sower God and his endeuour and practise theron Secondly in regard of the nature order manner of fructification of the seede being sowen There be diuers Sowers of this Seede in the Spirituall field The first most principal is the Lord God himselfe whom in regard therof Christ calleth an Husbandman For this is the same which giueth Seede to the Sower fruit therof vnto him that truely laboureth He giueth the word euen the word of life that immortall seede this he soweth this hee distributeth this hee increaseth with prosperous effect to the vse benefit of his Saints as the Prophet Dauid and Isaiah Psal Isa 55. testifie This indeed is the same without whose help whosoeuer planteth or whosoeuer watereth whether Paul or Apollo he is iust nothing profitable the which Saint Paul considering praied for the Corinthians 2. Cor 9 10. that hee which ministred Seede to the Sower would also minister bread for foode and multiplie their Seede and encrease the fruites of their Righteousnes that in all things they might be made rich vnto all bountifulnes which caused through him and other his fellow labourers in the Lords field ioy thankesgiuing to the Lord. Next although the Lord God be most able of himselfe through the Spirit to sowe this Seede in his fielde The Prophets Christ and his ministers are Sowers nor vseth at all times the meanes and ministerie of men hauing thousand thousandes of Angells readie to serue him at all times and in all places yet in his profound wisedome hath he thought good to exhibit vnto men such meanes thereto as best fitted mans nature capacitie And therfore as the good housholder or husbandman appointeth calleth and sendeth forth his seruants to labour in his field the Lord God hath chosen called and sent forth into his Church not only his holy Prophets with this soueraine Seed in the spirituall seed-lappe that is their mouthes but also his onely begotten Sonne the Lord Iesus who came forth from his Fathers bosome and in his Ministrie was named the Crier in the wildernesse who cried out saying Hearken to this ô Israel and all yee that haue eares to heare nowe heare Then after him came forth his holy Apostles and Disciples into the world who also faithfullie distributed that Seede which they had receiued beeing in the execution of their charge well likened to the voice of that Crier as was also Iohn the
and commended vnto man as that he should eat and liue of the labours of his hands so haue not onlie the godly in their times but also the very heathen bin exercised in the honest labours of their vocations wherof Paul hath gathered and laid downe this peremptory law that hee which laboureth not 2. Thessa 3.10 should not eate as if he were vnworthie to enioy the vse of anie the creatures wherin he disdained to bestow his labours Therfore Idelnes and slouth haue not onely bene reproued and blamed but also deemed vnprofitable and worthy shame and wretchednes Thereof said Salomon Pro. 24 30 I passed by the vineyard of the idle husbandman it was couered ouer with bryers Againe How long wilt thou sleepe ô thou sluggard but pouertie shall invade thee as an armed man Therefore hee saith again Pr. 24.27 Prepare thy works without make ready thy things in the fielde afterward build thine house By this doctrine is remooued from vs that vaine imagination of the Iewes Corban Mar. 7.11 Spirituall ydlenes nought else but a kinde of spirituall Idlenes which Christ found reproued in them by the which as a Sacrifice offered or dedicated to the holie vses of the Temple they thought they fully performed the commandement and request of the lawe without any further action or work of piety though the whiles they neglected duty to their own naturall pareÌ„ts whom they permitted to lie languish die wretchedly in the streetes for want of foode things necessary As who should say It is enough for vs that we giue of our goods and store to the Temples vse for by that as well our parents and the poore as our selues are relieued and benefited Thus they dishonored their parents infringed the lawe and blasphemed the Lord who in that and some other like respects contemned their sacrifices as abhominable saying that he required mercie and not such sacrifices And with this is likewise abandoned that faith A dead faith Deuotion Profession which beeing deuoid of good workes is called a dead faith that glorious deuotion which hath no deeds that holy profession which wanteth an honest godly life for as the seruice of God is not an idle seruice so is not he estemed for a good hearer or a sound beleeuer or a deuout Christian or a perfect professor who hath not good works good deedes and a Christian life accompanying the same as the bright shining of a cleare candle the timely fruit of a sound tree To this end are words orations preachings the vse of tongues for works are the finall cause or end of all words whereof I gladlie remember the saying of Miso reported by Diogenes Laertius Ougar eneca toon logoon ta pragmata sunteleisthai alla eneca â—oon pragmatoon tous logous Works are not done for the words sake but the words are spoken for the worke And therefore saith the Lorde by the Prophet Thou art taught what is good what the Lord requireth of thee namelie to doe iustice or righteousnes And Christ saith Mich. 6. Blessed is he that heareth the word of God and doeth the same for hee is likened to the wise man that buildeth his house on the Rock yea he is the mother Matth. 7 brother and sister of Christ as himselfe acknowâ—edgeth and with him in the ende shall be made partakers of his glorie This the Apostles well considered and therefore did not only assaye to imitate the Lord in holie life and good conuersation but also generallie taught that men should declare their faith by their workes according to that doctrine of their Maister Matth. 5. So let your light shine before men that they may see your good works And as the Lord hath bene willing by diuers similitudes of naturall things 2. The labour is of husbandry to teach instruct and perswade men to the right vnderstaÌ„ding of things supernaturall and diuine in all the course of the holy scriptures so here by the labour of an husbaÌ„dman toyling manuring the rude vncultured earth on the which he hath set him as in the place of his trauaile Gen. 3. hee teacheth vs what wee should obserue performe work in matters of Pietie as whereby to be directed towards the holy land the sooner for that there is not anie other particular labour work or action in any vocation or calling vnder the Sunne whereby this thing can be better displayed and set forth as that which of all others is most ancient most lawfull most profitable and most commendable in mans life Plin. h. 18. 4. 5. 6. ca. 1. 2. 3. This Plinie in his Naturall historie excellentlie proueth but wee better finde in the holie Scriptures that this was the same which the Lord God of all manuall labours 1. Husbandrie the most ancient labour of man first ordained for man immediatlie after his Creation that wherin next to the diuine seruices hee should be exercised in and for his life and maintenance and as the end of his placing in the garden of Eden as witnesseth Moses in these words Gen 2.15 The Lord God tooke the man whom he had made put him in the garden of Eden that he might dresse it and keepe it Neither was this omitted but confirmed to him after his fall Gen. 3. when he said that in the sweat of his face man should eate his breade the which therefore not onely Adam but also his children after him obserued for Abel was a keeper of the sheepe and Cayn was a tiller of the fieldes After this it is in Scripture reported Gen. 9.20 that Noah the righteous soone vpon the floud became an husbandman and planted a vineyard King Salomon planted gardens and orchyards Eccl. 2.6 much commended the exercise and profit thereof yea he protested that the king himselfe is maintained by husbandrie neither is hee able to helpe his poore people 2. K. Deut. 28.3 The kinde of husbandry except it please the Lord that way to blesse his vineyards and fieldes Moreouer the Lord God by his seruant Moses promised to them that feared him a blessing from the tillage of the earth and to them that disobeied hee threatned to withdraw the same for a cursing But here it may be demanded that as there be diuers pointes in the labour of husbandrie as the care of sheepe and cattell noted in Abel and Iacob the planting of vineyardes obserued in Noah and Salomon and such like commended vsed from the beginning by holie men lawfull for Christians so also whether the tilling of the ground which Cain vsed and which for mans sin was cursed be no lesse lawfull and commendable To this I answere that absolutely we may not doubt therof Indeede there be some Arts which in themselues are lawfull yet by reason of the end therof are become vnlawfull As it is lawfull for a maÌ„ to make a sword for the defence