which is not found in or of himselfe towardes his acceptation and Iustice before God Moreouer this Treasure is not laid vp in the fraile nature of man Where Iustice dwelleth but in the strong habitacle of the person of Christ as both in his proper place there wher it findeth the greatest preseruation and safetie for our better benefit For when Adam had that in his possession Pro. 3. after his free will the subtle Serpent preuented him he was iustly depriued thereof in his sin As if the Lorde should thus haue said I will from henceforth take on my selfe the protection of this high Treasure as where it shal be full safe and surely defended from all danger of losse And therfore inâ—eed when he came in the flesh although he were mightily tempted and assaulted by the Enemie of mans soule he was not vanquished or ouercome â—ut being most strong he vanquished and subduâ—d Satan and all his Angells to his power as wherâ—f he said The Prince of the world commeth Ioh 22 3â— 14.30 16.14 and findeth nought in mee Againe Now is the iudgement of â—his world the Prince of this world is cast out Howbeit the faithfull neuer want nor are they denyed â—he benefit of this treasure whensoeuer they look vp vnto him and draw towards his Diuine Grace with their Faith as the Eagles hasten vnto their praye in and by the which they finde peace and rest vnto their soules howesoeuer they be tempted persecuted and afflicted in this miserable world Loe this is that former Iustice or Righteousnes to the which the Prophet directeth vs when hee saith Sow yee to yourselues for Righteousnes Whereof wee haue spoken more largely in our * A bookâ— so intituled Acolastos Dialogu 7. vv and not vnworthy the reading of all true Christians with godly deliberation and like consideration CHAP. VII The second kinde of Iustice which is that of the second Table is comprehended in the worde Mercie and necessarilie followeth the former in due order THe other kind of Righteousnes required of men What is this kinde of Iustice and defined and set forth in the word Mercie is the very fruit or effect of the former and conteineth the summe of those vertues duties works of Charitie conteyned in the second table of the Law as it is before said and often times expressed in the works of Charitie Agape Luk. 1.74 This the holy man Zacharie calleth Holinesse when he saith that wee are deliuered from our enemies hand that wee should serue God in holines and righteousnes And St. Paul consenting thereto 1. Thess 1.3.4 saith This is the will of God euen your holines The same meant the Lord when he said Be ye holy for I am holie And Christ in one word called it perfection saying Mat. 3.48 Ye shal be perfect euen as your Father which is in heauen is perfect We may not either speak or think otherwise of this vertue Iustice Mercie then wee haue before in effect saide and considered therof sauing that wheras before we placed and accepted the same apart by it selfe here we place it together with the former vertue that is Iustice and accept it as the definition or effectuall fruit therof neither may we imagine that eyther this can be without that or that perfected without this When the Lord God had made Adam and set him in Paradise yet for that he had not this help the Lord pronounced him as vnperfect saying It is not good that the man should be alone Gen. 2. I will therefore make him an helpe like vnto him So doubtlesse although the Lord had iustified the beleeuer Acts. 13. and by the bloud of his Sonne wee be deliuered from all things from which by the lawe of Moses wee could not be iustified nor deliuered yet is it not the Lords will that we should be ydle in the fielde or market place but his will is that we should endeuour that which hee of vs requireth in his law though not to that perfection which is needefull the which wee cannot performe yet according to that measure of abilitie which he hath to that ende giuen vs. To this did Isaiah Isa 1.17 the Prophet invite the people when hee saide Learne to doe well seeke iudgement releeue the oppressed iudge the fatherles defend the widowes And Micheas Mich. 6. the Prophet saying Doe iustlie loue mercie This remembred Daniel Dan. 4. in his good counsaile to the king Nebucadnezar Cut off thy sins with righteousnes he addeth thine iniquities by mercy to the poore that is Change thy crueltie into mercie and where as thou art a man prophane be thou henceforth holy righteous To this would S. Iohn the Baptist perswade the Iewes Yee say ye are Abrahams children beleeuers but I would ye should doe the workes of the faithfull and bring forth fruits worthie amendment of life And S. Paul after that he had strongly confirmed the foundation of our Iustification by the diuine grace accepted by faith without any the deeds of the law that men might not imagine he condemned those works which proceeded from the iustified man hee omitted not to builde on that foundation the excellencie of such actions and works as necessarilie followe the iustified man as the effects vsually follow the causes therefore he saith I beseech you brethren by the mercifulnes of God Ro. 12.1 that ye offer vp your bodies a liuing Sacrifice holie acceptable vnto God which is your reasonable seruing of God And this Saint Iames Iam. 2. laboureth to perswade with many mighty argumeÌ„ts to theÌ„ who thought that a bare faith had bin ynough for a maÌ„ to come to heaueÌ„ although hee neuer trauailed in the way of life by any work because Paul had preached that a man was iustified before God by faith not by works Loe thus ought the perfect Thumim Thumim perfection integritie to be made answereable to the bright Vrim Vrim light or knowledge that righteousnes which is by Faith in Christ manifested in Mercie and that holinesse which proceedeth from the influence of the holy Spirit wherwith they be baptized which beleeue declared before men that men may see our good works and glorifie our Father which is in heauen And so haue we seen what the Lord God requireth of vs in these two words Righteousnes Mercy Note But heere I would not that any man should gather that because wee say that GOD requireth good workes therefore wee are able to doe those workes without Faith or can beleeue without his grace or can merit life with those our works seeing wee be all sinners and vnprofitable but so as those workes are as the effectes of good causes fruits of a good tree and notes of our faithfull obedience to the Diuine will which we must aime vnto and therein feeling our great imperfection depend on the merit of our heaueÌ„ly Sauiour Iesus
of men But that wherto the Prophet Hoseas exhorteth is that Righteousnes of God and the true perfect Iustice of the LORDS Elect Hos 10. after the which as from a cause there followe for effects good Actions good endeuors good works and an holie and sounde life in and by the which a man is iustified and commended before men as hee is iustified and commended in the sight of God by the former The former is called Iustice the latter is called Mercy And as the former is taken for the cause Calu. in Hes 10. the latter for the effect or the one for the tree the other for the fruite so is this latter made the definition of the former being indeede the very Symbole or signe as whereby the Righteousnes of God in Christ by the which we are approued with him is plainely expressed and set forth as elsewhere it is said that the obseruation of the second table of the law plainly testifieth the true performance of the first Table Therfore Faith expressed by decâ—es Matt. â—5 aswel to teach perswade this vnto the Saints as to comfort encourage them in their dutie therin Christ remembreth and commendeth in them rather the obseruation of those workes of the second Table then those of the first that is their workes before their faith as that wherby indeed their true faith appeared therefore he saith not I was hungry thirsty naked harborles sick and in prison and ye beleeued in mee but he said I was thirsty ye gaue me drinke naked ye cloathed me harbourles and ye lodged me sick and ye visited mee in prison and ye came vnto me Thus he commended the work which expressed the faith for as a learned father wryteth after the saying of Saint Iames Pistis choris ergon necra hos erga dicha pisteos Gre. Naz. Eisto haâ—ion baptisma Iam. â— 18 Matt 5. Faith is dead without works euen as the woâ—ks are dead without faith Therfore it was the counsaile of the same Apostle that we should declare our faith by our workes alluding to that Commandement of the Lord So let your light shine before men that they may see your good workes c. In this coÌ„sideration let vs remeÌ„ber that as I said the Prophet Hosey commendeth to vs a double Iustice whereof the one is before God the other is towardes and before men Ro. 3 2.24.8 1. Cor 1 30. Iaâ— 2. â—â— 2â— Of the former spake Paul saying wee are iustified by faith and Christ is our righteousnes Of the latter spake Iames wee be iustified by works and Abraham was iustified by works And as eyther of them as the cause the time the persons and the occasions required haue duely attributed aswell to faith as to works Faith and works the due prerogatiue and honor of both so haue they taught and esteemed not onely the one but both of theÌ„ necessarie in a godly man The first which is the tree or cause of the latter is defined in the Newe Testament Our Righteousnes before God of two parts to be our Reconciliation with God by the means of Christ Iesus our Mediator Or our Approbation with the Father through the merite of the Sonne Or the free Remission of sinnes obtayned by them which beleeue in God and by the which we who who are guilty God pronouÌ„ceth iust for the sake of his Sonne And this defintiion hath two generall partes the one is remission of sinnes the other is the imputation of Iustice A remission of our owne sinnes An imputation of the Iustice of another wherin there is a fit allusion to the order and vsage of a gratious Prince towards his guiltie Subiect whom notwithstanding his faulte hee doth not onely pardon for his offence but also doth adorne with benefites The sinne is pardoned through him by whose Iustice and merite we are approued and pronounced Righteous that is not by any Angell or man or any other creature whatsoeuer which were not onely ashamed but also blemished by mans sinne but only in by the holy Messias the Lord Iesus who indeed for that purpose came down from his Father and died and with his pretious blood payed the debt of our transgression and set vs at libertie yea he beautified vs with the glorious beautie of himselfe Of the former member of this our Iustice wee haue a notable testimony of the Lord in Isaiah Isa 53. â—1 where he saith My righteous Seruant meaning Christ shall iustifie the multitude with his wisedome and how he tells for he shall beare their sinnes And that approoueth the Apostle where hee saith of Christ that he bare our sinnes in his body 1. Pet â— 21.14 hanging on the tree when there was no guile found in his mouth To this belongeth that example of the Publican Luke 18. whom the Lord approued before the proud pharisie for he prayed for pardon for his sinne which he confessed and that being granted hee was said to be iustified for his sinnes were not imputed therefore both after the Testimony of Dauid and of Paul he was blessed Ro. 4. â— 8 Gal. 3.8 as blessed is that maÌ„ to whoÌ„ the Lord imputeth not sin Of the latter member of this Iustice the same Apostle speaking saith that God imputed Righteousnes to theÌ„ that beleeued that is 1. Cor. 1.30 the Righteousnes of Christ to the faithful that he is made vnto vs of God not onely wisedome sanctification and redemption but also Righteousnes and in one other sentence he comprehendeth either member thus Christ dyed for our sinnes Ro 4 1â— hee rose againe for our iustification that is he dyed to abolish sinne and rose againe to worke our perfect Righteousnes This is our Righteousnes with the Lord The order of our Iustification to the which the former Iustice must be referred the order therof in the merite of the Sonne of God is as followeth viz. First we consider the eternall loue of God to mankind in Iesus Christ before all worlds according to that saying I loued thee with an euerlasting loue Secondly his diuine grace and fauour wherby he powreth forth on vs of his diuine blessings as of whose fulnes we all receiue grace vpon grace Thirdly his Mercie in drawing vs vnto him as hee saith by the Prophet By my mercie haue I drawen thee vnto me Fourthlie the merite of Iesus Christ working deseruing it in the Iustice of his Father Fiftlie his perfect Righteousnes the which of that his loue grace mercie and merite extended vnto vs Christ is made ours and his graces and vertues esteemed ours in by the which Mans merite excluded we are accepted as is the Sonne or Mediator Righteous and glorious before God Thus farre forth we finde man to be vtterlie excluded not onely from all merite but also from all action or meanes in himselfe of this Iustice and therfore hath hee no cause to boaste of that
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
the same wherein is performed our duty both to God and man And speaking of the nature dignitie and office thereof hee thought hee could not sufficiently exalt the honour of the same 1. Cor. 13. but thus hee saith Though I speake with the tongues of men and Angells and haue not Loue I am as a soundiing brasse or tinckling Cimball Though I had the gift of prophecying and knew all secrets and all knowledge yea if I had all faith so that I could remoue mountaines and had not Loue I were nothing And though I feede the poore with all my goods and though I giue my body to bee burned and haue not Loue it profiteth mee nothing Loue suffereth long is bountifull enuieth not boasteth not is not puffed vppe disdaineth not seeketh not her owne is not prouoked to anger thinketh not euill reioyceth not in iniquitie but reioyceth in the truth suffereth all things beleeueth all things hopeth all things and endureth all things Loue neuer falleth away though that prophecyings bee abolished or the tongues cease or knowledge vanish away Againe Verse 13. Now abideth Faith Hope and Loue these three but the chiefest of these is Loue. Therefore Saint Augustine perusing Pauls praise of this most honourable vertue seemeth to recapitulate his manifolde members in his description thereof Thus is saith hee a right Will turned vtterly away from all earthly and present thinges ioyned in seperable to GOD and vnited with a certeine fire of the holye Spirite from whence it proceedeth and is saide to be enkindled estraunged from all filthy pollution ignorant of corruption empaired with no kinde of immutabilitie superiour to all thinges which are carnally minded the strongest of all affections desirous of holy contemplations not at any time conquered of any other in any thing the summe of all good actions the health of manners the end of the heauenly lawes the death of all crimes the life of vertues the strength of the fighters the palme of the victors the armour of sacred mindes the cause of good deserts the reward of the perfect that without the which no man pleaseth God fruitfull in the repentance gladsome in them that profite glorious in those which perseuere victorious in the Martyrs profitable in all beleeuers the same in the which euery good worke whatsoeuer hath and holdeth life Finally because Saint Paul hath conioyned together faith hope and loue wee finde them so placed in this Soole and conioyned that albeit we may distinguish them yet diuide them wee may not for it is necessary the one holde fast by the other nor worketh the one without the other The Taw is staied with the Key or Pinne and reacheth from thence to the Tractory or Lambe where by the Key is signified Faith by the Tractory Hope and by the Taw Loue as before it is declared Which three hauing their seuerall offices may well expresse the same in three words Faith saith I assure it Hope saith I expect it Loue saith I tend towards it For Faith is assured of the good thinges which God hath promised nor doubteth shee of the performance of his word knowing him to be righteous Hope with a longing desire euer expecteth and looketh to obtain those good things which God hath promised and faith hath assured and therefore is not wearie Loue in the daily exercise of the diuine vertues and fruits of faith standeth not still gaping for the same without her dutifull endeuour but worketh righteously and tendeth towards the attainement of that which is promised assured and hoped for Loe such a precious Iewell is Loue Such a powerfull Taw hath Pieties Plough And thus haue we the Soole throughly performed CHAP. XXVIII The Oxen which draw forth the Soole of Pieties Plough AS wee haue throughly perused the Soole of Spiritual Plough so now is it meete that we also peruse the Oxen which drawe the same wherein wee may consider three principall points viz. First those Oxen. Next their Labour Lastly their Reward First 1 The Oxen we might after the minde of some men vnderstand by those Oxen the Commaundements of God partly in regard of the number partly for the office 10. Oxen. There bee ten particular Commaundements in both the Tables of the Lawe which stand as for fiue yoke or couples whose strength is the force of true Contrition and the powerful draught of godly repentance by the which mans hard vncircumcised heart is fallowed and prepared for the seede whereof the Apostle called it a Schoolemaister vnto Christ for they drawe or force men to Christ in whome there is founde mercie and perfection Howbeit there bee other liuely Oxen the which the Maister husbandman hath both prepared yoked together and perswaded to draw strongly forth this Spirituall Soole 1. Cor. 9.9 1. Tim. 5.18 Saint Paul as well in his Epistle to Timothy as in that to the Corinthians likeneth the true labourers of the Lord in his spirituall worke Deu. 25.4 to Oxen. Thou shalt not muste the mouth of the Oxe that treadeth out the corne This hee taketh out of the Law and that wee might the better vnderstand his meaning hee addeth Doth God take care for Oxen As if hee saide God dooth not so much respect the Oxen themselues as hee doth men for whose sake this was written for the labourer in the Lordes worke is worthie of his hire as the labouring Oxe requireth to haue his fodder 2. King 19 19. Wee finde in the second Booke of the Kings that when Eliah went forth to annoint Elishah for a Prophet in his place hee found him in the Lande ploughing with twelue yoke of Oxen and himselfe with the twelue 12. Yoke of Oxen. After the which number wee may take for this labour certaine orders of holy and wise persons remembred and commended in the sacred Scriptures As first the twelue Patriarkes tied vppe vnder the yoke of the olde Testament and the twelue Apostles bearing the gentle yoke of the Gospell And these both yoked or numbred together make the iust twelue yoke and the number of those foure and twentie Elders mentioned by Saint Iohn in his Apocalyps In the like sense Apoc. 4. and 5. wee haue the number of the twelue foundations and twelue gates of the heauenly Ierusalem Saint Paul neuerthelesse 10. Orders of Oxen. alluding to the former number of the ten Commaundements maketh ten orders of those spirituall Oxen of the which in his Epistle to the Ephesians chapter 4. hee nameth fiue and in his former Epistle to the Corinthians chapter 12. hee nameth other fiue As first Apostles next Prophets thirdly Euangelists fourthly Pastours fiftly Doctours sixtly Powers seuenthly Healers eightly Helpers ninthly Gouernours tenthly Linguists And these are first those Doctours of the newe Testament immediately chosen called 1 Apostles and sent forth of Christ to teach the Gospel with a speciall power of the holy Ministerie 2 Prophets The second sort are those Preachers of the diuine mysteries
true Christian The Voices Voices are the preachings of the Prophets Preachers Euangelists and Ministers of the holy word who like Saint Iohn the Baptist the Criers voyce in the world prepares the Lordes way among men The Songs Songs or whistlings are the sweete promises of God in Christ who by many comfortable metaphors and arguments of loue allures men vnto him The Shaking of the Goade Shaking of the Goade is the comination or threat of punishment and heauie iudgements to fall on them which are either negligent or vnfaithfull in this seruice As thou Sonne of man saith the Lord if thou tell them not of their sinnes but permit them that they die therein I will require their blood from thine hand Againe Cursed is hee who dooth the Lords worke negligently The Pricks of the Goade Prickes of the Goade are corrections afflictions crosses anguishes and sorrowes whereby the lazie is stirred vp the idler prouoked the sinner punished Ion. 2. By this Goade was Ionas pierced when hee was found faulty in his Ministerie by the same was Peter perswaded to acknowledge and confesse him thrise whom hee had thrise denied Iob. 20. Saul by the same became a Paul most redie to runne his course in this Plough and those Angells in the Ephesian Churches Apoc. 2. which were sometime tepidous and backeward were well warned and set forward And truly this is Gods wisedome to deale with his seruants as for his owne glory and the good of his Church so for their good whom he warneth threatneth punisheth not to destroy them but as a good Father to his prodigall child as a prudent Schoolemaister to his negligent schollers as a cunning Phisitian to his insolent patients Chrysost ad Bab. Martyr and as the wise husbandman to his lazie Oxen but yet with some seueritie on them that disobey his knowne will and abuse with presumption his gratious long suffering Thus haue wee perused Pieties Plough in all parts members performed Now hee that takes hold of this Plough Hee that takes the Plough in hand but continue it and continueth not to the end but lookes backward with Demas is not fit for the kingdome of God Let vs therefore pray to the Lord to encrease our faith to helpe on our labours to confirme our ministerie and strengthen vs in him both to the end and in the end by the strong influence and power of his Spirit the agitator and driuer of this potent Plough CHAP. XXX The harrowing of the Lords Land after the Seede sowen therein PIeties Plough beeing thus compleat wee are next to consider of the harrowing of the Lords Land The good husbandman for the breaking and bruising of the rough cloddes of earth and better couering of the Seede cast into his field hath an instrument framed to that vse which he calls the Harrow or Dragge and this containes diuers orders or rewes of manie sharpe tines or nailes the which by how much more keene and tender pointed they bee the better by so much they serue to this vse Now in this spirituall Georgie there is likewise a spirituall Harrow without the which there rest in the heart of man many stubborne cloddes of concupiscence and sinne as whereby the soueraigne seede of the heauenly word may not well take roote and bring forth fruit of encrease This Harrow is that tentation whereby the Lord God bruiseth the corruption of mans nature The Harrow or Dragge and trieth them that appertaine to his Kingdome for their good And therefore as the Harrow hath in it many sharpe tines or prickes for that vse this Tentation hath his Contents of diuers kindes of affliction applicable and that profitable for the spirituall Lande Amongst many others of this kinde the Apostle to the Hebrewes The harrow tines chap 11. hath numbred these particulars as namely mockings scourgings bands prisonments stonings piercings woundings burnings wandrings tormentings afflictions death And those and such like vexations hath the Lord appointed and permitteth to fall on his Saints as whereby in this life they might be tried and in their triall purged as corne and purified as gold in the fire that so through many tribulations incident to mans nature they might bee framed liable to this vse and finally being redeemed from the earth and washed in the blood of the Lambe and abandoning the world they might effect and enter the heauenly Ierusâ—lem Greg. in Iob. li. â—6 ca. 9. the place of their rest Neguitia reproborum triturae more electorum vitam quasi grana à paleis seperans premit purgat The naughtinesse of the Reprobates saith Gregorie after the manner of a triture or threshing doth bruise and purge the life of the elect as seperating the corne from the chaffe for the euill when they afflict the good The cause wherefore God suffereth the godly to be afflicted in this life doe the sooner thereby driue them from the desires of this world for whiles they lay on them many violent pressures they compel them to hasten to things heauenly the which is well noted in the example of the Israelites when Moses called them from the oppression of Pharaoh And this is the cause that the Lord permittes the righteous to bee troubled by the vnrighteous that when they heare tell of the good thinges future which they desire they may sustaine for a time the affliction of those euill thinges which they abhor and such their crosses may enforce them to an happy ende while loue allures them to the same Neither indeed may the nature of men be otherwise framed applicable to the Lords vse as thus by praue concupiscence subdued to sinne But by this as by the rough Harrow the clods of his nature being bruised and that good corne couered in the earth howsoeuer the wicked imagine the seede of Gods word therein dieth the fruite of Righteousnesse in time is seene to recompence the husbands toyle Therefore when the Prophet Dauid obserued the necessitie and conuenience thereof he confessed that good it was for him that hee had bene troubled that is harrowed though by the persecution of Gods enemies 1 We are not afflicted by God vniustly But if at any time we seek for the cause of this our trouble and can hardly finde the same yet let this suffice to perswade that wee suffer none of these trialles vniustly for if by the goodnesse of God we be now made somewhat who before were not there is no doubt but that the same God bearing rule ouer all will not permit vs which now are made to be vniustly afflicted he will not neglect the worke of his owne hand but preserue that himselfe hath created Greg. ibi i. cap. 10. and constraine all those hard aduentures betiding vs to further the same preseruation for his glory and our endlesse consolation Next let vs endeuour in this case to resemble the good ground which first simplie obeyeth yeldeth to the hand of
THE PLAINE MAâ— Spirituall Plough CONTAINING THE GODLY and Spirituall Husbandrie Wherein euery Christian ought to be exercised for the happie encrease of fruite to eternall life By I. C. Preacher of the Word Ierem. 4.4 Plough vp your fallowed ground and sowe not among the thornes LONDON Printed by Thomas Creede 1607. TO THE RIGHT REVEREND FATHER IN GOD my very good Lord William Cotton Lord Bishop of Exon. Grace mercie peace and Pietie in Iesu Christ. PTolomeus Philadelphus king of Aegypt Right Reuerend Father asking his frend whom he had inuited to his Table what was the greatest glory of a Man receiued of him this answere Timan tòn theòn To honour God that not so much with gifts and sacrifices as with the Pietie of minde and a godly purpose Which saying not onely Ptolomaeus being a right wise learned Prince well approued but also those Philosophers which frequented his Presence with great constancie both published and praised Likewise among the diuine Oracles of the wisest Graecians this was celebrated for a Principle EpouÌ„ Theô Imitate God as that whereby men might be incited to acknowledge to loue and to worship the highest Maiestie As the former hath an affinitie with that godly Affixe of Salomons last Solace Feare God and keepe his commandements And the latter a resemblance of S. Pauls exhortation Bee yee followers of God as deare children so in either that heroicall grace I meane Pietie is highly aduaunced and no lesse commended vnto men and that condignelie for beeing the daughter of the heauenly Lógos a right soueraigne Princesse and of beautie incomparabiliter pulchrior quà m Helena Graecorum as Saint Augustine saide of the Veritie shee is also after Platoes definition the perfect knowledge of the diuine worshippe also the beginning the middle and the end of mans life tollerating the things before spoken of hoping for that which is promised teaching that which is commanded mittigating the enormities of this world wherein a man hath his Crosse and leading him to eternall life wherein is his Crowne This is the same after Saint Pauls affirmation which is to the Diuines the greatest mysterie to the contented the richest treasure to men of most vtilitie and that which indeede hath all the promises both of this life and of the life to come Neither is the greatest wisedome in all the world which hath not anie combination with Pietie of higher estimate then that Religion which hath no wisedome for as the one among men is meere superstition as that zeale which hath no knowledge so is the other before God verie foolishnesse and euermore liable to the sense of that resolute iudgement perdam sapientum sapientiam Finally this is that soueraigne Seede of the highest Power without the which there is placed no certaine difference betweene a man and a beast Haec enim sola saide Lactantius differentes homines à belius facit quam qui non admittit alienus à natura hominis vitam pecudum sub humana specie vivit Therefore Pietie being in nature so good in beautie so excellent in mysterie so high in price so inestimable in vse so profitable in request so necessarie and in the ende so glorious shee hath not onely enamored her friendes and furthered her followers but at this time perswaded these and semblable productions so correspondent to Veritie against the synister oppositions of the maleuolent foes Moreouer for that Pietie is that soueraigne Seede appointed by the decree of the most Holy to be sowen in the heart and minde of man coÌ„parable to that ground which without the help of the Plough manuall industrie is neither fit for the seed nor apt to beare fruit for the desire of which good effects the causes should not be neglected I haue thought it as necessarie as it is profitable no lesse my duty not only to affect this kind of Georgy with the spiritual good husbaÌ„d but also with the Plough-wright to assay the framing of such an Aratre as wherby my Lords field in this seed time may be the better cultured manured prepared the which I resolued might the sooner bee performed by placing in a meet Antithesis the image of Impieties Plough manner of husbandry opposite to the same so that as vertues are best discerned by the consideration of vices the cleare light esteemed in respect of vgly darknes the wicked Hag Kakia might be abandoned in the due regard of noble Eusebia worthy to be honoured And that being done in this form frame and my self prest to expose the Plough by Gods help to the Lords Land I presumed to dedicate the same to your good L and at this time to preseÌ„t it as a grateful gift of this new yeere the which I wish to be prosperous vnto your L and the whole Church And herevnto was I iustly moued in my coÌ„ceit as for many others so chiefly for these 3. causes First for that as I considered your L high calling and like place in this particular part of the Church ouer which the Holy Ghost hath made you Ouerseer ye are beyond many others so much the more excited to regard the good directioÌ„ of the Plough the which is then best performed when respecting rather Onus theÌ„ Honos with that good Elder who in lieu of the first deserues well the second ye vrge on the Lords worke for the benfit of the Church the example of others the praise of the right Lord of this land SecoÌ„dly I was willing in this sort though ouer audatious to expresse as my gratefull mind duty so my heaâ—ty good will towards your L whose fauors I haue so often enioyed as well for others as for my selfe the which seeing it was not so easie for me to obtain that wherwith to requite as to desire it as Nazian also said in the like I was willing to offer thogh not gold with the wise Magi yet with Peter Iohn such as I had Thirdly of all other my labors in the Church I was the sooner moued to commend this Georgie vnto your L because when sometimes it pleased you to yeeld me audience in the assembly of my brethren at your visitation I then briefly intimated that in effect which I haue sithence conceiued thus broght forth hoping that as it was on that occasion well meant of my part and not disliked either of your L or any other learned and then godly hearers so eftsoones these fragmeÌ„ts collected with some others of semblable nature subiect and qualitie in this method disgested wil seeme neither harsh to your hearing nor to your presence vnpleasant It may therefore well please your wisedome to accept of my good meaning to pardon my defect and admit my present and Pastor like to protect this Spirituall Plough as wherby the Lords land may be well tilled the husbandry furthered the worke desired the highest glorified In this hope I humbly take my leaue committing my present to your Lordship and the same with
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
as besides many testimonies of holy Scriptures wee finde it verified in that fearefull example of Nimrod the mightie Hunter Nebuchadnezar the Monarch of Babylon Herod Abimelech Antiochus Holofernes and such haughtie-hearted plowers of mischiefes For the Lorde dooth alwaies resist the proude as vnworthy both his benediction and Kingdome Therefore to his Saintes hee commends humilitie in the which as they are called blessed so haue they in the ende the Kingdome of heauen and happinesse eternall Thirdly the Culter of this Soole is that Shame Sinfull Shame which bringeth sinne as by the which the sinner denieth to acknowledge and confesse his sinnes and transgressions committed either to God or to the coÌ„gregatioÌ„ or to his euen brother whom hee hath offended contrarying or withstanding that Confession of the mouth which was semblant to the Culter whereby the earth pierced with the Share is opened and diuided Neuerthelesse as the euill man from the euill treasure of his heart brings forth that which is euill he is not any thing ashamed to belke and blatter forth heinous blasphemies against God and the King scandalles letters periuries euill wordes and to sinne openly without shame This was Sodomes abhomination imitating therein wicked Cayn who albeit hee could not but see the heinousnesse of his owne fault would yet not confesse himselfe faultie or at the least not much faultie but ieasted as it were at Gods commination As Is my sinne so great or greater then that it may bee pardoned But as those obtaine no promise of pardon so are they iustly secluded from all hope of sauing health Well therefore said S. Augustine Aug. in Psal O homo quid times confiteri c. O thou man wherefore fearest thou to confesse that which by confession I am yet more ignorant of then of that I know not at all Why shamest thou thy sinnes to confesse I am a sinner as thou art I am also a man and nothing of that which is humane is wanting in me Confesse thy sinne ô man euen before man a sinfull man to a sinfull man Choose now either part If thou conceale thy sinnes for want of Confession thou shalt be damned as vnconfest For to this ende the Lord requireth mans confession that he might pardon the man which is thereby humbled and to this end hee dammes him which confesseth not that hee might punish the person which is proud The Plough Beame of Impietie is the repletion of bread pampering of the flesh and luxurie 4. Luxury a seuere enemie to true Mortification For as that beame of Pietie is the strength of godly Repentance so is this the vtter dissolution of the same as then when men are filled and glutted with carnall lustes they are apt and readie to all impietie and wickednesse with greedines Gregor in moral in Iob. Aug. de ciu dei lib. 12. For as Gregory said afteâ— that the vice of luxurie hath assailed mans minde it scarcely permits him to thinke of any goodnesse for his desires are clibbe or clammie for of an euill suggestion springs cogitation of cogitation affection of affection delight of delight consent of consent operation of operation custome of custome dispaire of dispaire defence of sinne of defence of sinne proud boasting Ezech. 16. Gen. 6. of proud boasting death This was an other of Sodomes sinnes as witnesseth the Prophet vnder the title of their idlenesse and of the filthy sinners in the time of the generall deluge whereof it followed that they both perished the former by fire the latter by water in the Lords fearefull anger whose iustice most worthily abhorres this filthy Plough-beame The Tractory of this Aratre is a desperate minde touching any consolation or helpe from aboue or of the life to come 5. Desperation Sap. 2.22 the which the vngodly hope not for Therefore whereas the faithfull are drawen foorth and perswaded through the hope of those good things promised them these vngodly thereof both doubtfull and desperate slug on the waues of this world slumber as in the darke night erre from the right way and setting before them onely that which either their owne wisedome or power or policie or labours or studies or the fauour and the wealth of the world may suggest procute and affoord them they perish with prophane Esau and with that rich man Gen. Luk. 12. Sap. 5. Ambros super Luc. lib. 12. who lost his soule suddenly in the night For the hope of the vngodly as saith the wise man is like a drie Thiftle-flower blowne off with the winde Against the which humour of those vngodly thus counselleth Saint Ambrose Nemo diffidat c. Let no man distrust Let no man as guiltie of his former sinnes dispaire of the diuine graces The Lord knowes how to alter his sentence if thou knowest how to amend thy faults Isidor de Sum. bono lib. 2. But as to commit an euill action is the death of the Soule so to dispaire of Gods mercie and grace is the falling downe headlong of a man into hell Therefore as the godly person should be wary that he fall not through pride Aug. in lib. de sym so should the sinner take heede that hee dispaire not through malice After this followes the Ground-Rise of Impieties Soole and that is impious Impatiencie 6. Impatiencie or that malicious Anger the which in them who are not well plained but left ill hewen and rough meetes daily with those oppositions of mans nature with exceeding great murmure and vnreasonable exclamations nor indeede through the disposition of a daungerous euill humour of mans heart is the same able to sustain and perseuer in the assaults and tentations but cracketh breaketh and giueth ouer because it hath not nor can obtaine either the loue diuine or any hope of good thinges future or is willing to endure any aduerse or hard aduentures In Pastor for Pieties cause Ipsa quae mater est omnium custosque virtutum per impotientiae vitium virtus amittitur That Vertue of Charitie saith Gregorie which is the mother and keeper of all Vertues is quite ouerthrowne by the vice of impatiencie With this Ground-Rise laboured Saul though King of Israel and Demas though sometimes an hearer and follower of the blessed Apostles 1. Pet. who thereby waxing faint perished in the way to the terrour of other â— Auersion froÌ„â—od The Broad-Hale of this Aratre is Auersio the turning away from God this Saint Paul noted and reproued in them of his time which turned their eares from the truth 2 Tim 4. Deut. 9 Sap. And Moses in those Israelites whose hart was turned from the Lord their God Whereas true Conuersion hath peace and life this hath trouble and death for the Apostating of the vngodly is his owne destruction according to that comination 1. Kin. 9.6 If ye shall turne away from me saith the Lord then will I cut you off from the land which I haue giuen you This is a