the disposition of these vertues is our owne but that as we should neither resist the holy motions of the Spirite offered vs nor receiue the graces of God in vaine so we should gladly yeeld our selues vnto the Lorde and receiue by the hande of a liuely saith from his goodnesse Grace vpon Grace and Vertue vpon Vertue as such as being well taught vnder our heauenly Father might honour and serue him in holinesse and righteousnesse Loe this is that infringeable Chaine of Pieties Plough comparable to that compleat armour of God the which S. Paul would a Christian should put on and the which in this Chaine Ephes 6. are aptly lincked and framed together Whereof the first is Veritie the next Righteousnesse the third Readinesse for the Gospell the fourth Faith the fift Hope the sixt Gods word the seuenth Praier c. This Chaine is so necessarie for the Spirituall Plough-man as that without it the Plough cannot proceed but hauing this holy combination and prouocation of all Vertues the Plough proceedeth with good speede and all prosperitie as strong in the Lord and in the power of his might CHAP. XXII The tenth part of the Soole is the further wheele IN Pieties Plough there be two Wheeles as wheron the Beame is carried by the Axell 9 Meditation profitable and the Soole more stedily directed forth in the land Albeit that in some places the fields are turned by the Soole without wheeles yet as the Husbandman findeth the commoditie so doth he commend the right vse of the same The two wheeles of this Plough are the profitable Meditation and the continuance of the good action both the which the holy Psalmist described and commended in that blessed man Psal 1. whose delight is in the Law of the Lord and in that Law is exercised both day and night The former is that remission of the minde according to nature from thinges which are without ad principatum to the chiefe rule or head which then is most profitable when it hath for his chiefe obiect the best and most profitable things in the consideration whereof a man may be taught instructed and edified in that which is of like nature for the glory of God his owne safetie And well is this vertue likened to the Wheele in three points First for the figure secondly for the coniunction thirdly for the motion thereof The figure is round by the which as the Philosophers note perfection wee may vnderstand the soundnesse of holy Meditation for as the wheele is of euery part perfect as that there needeth not either addition or diminution so is the Meditation of the beleeuing Christian perfect as the Lord is perfect Mat. 5. The Coniunction is of diuers parts and so as of two or more then is made one thing thus the godly repentant man hath his cogitation fixed on those things which as parts are combined together in the true meditation of the olde and new Testament of Moses the Prophets and the Psalmes of the doctrine Euangelicall Apostolicaâ—l and Historicall and so as it the thing figured were seen in the figure the figure in the thing figured in an equall proportion as then when the holy Prophets by a strong meditation in the things to them reuealed foreshewed long before the things were accomplished sawe the same and thereof vsed often the preter or present tence for the future This Ezekiel Ezekiel 1. saw in a vision a wheele in the middest of a wheele this Salomon taught that one thing should be considered or meditated on with another that men might attaine to wisedome For in our meditations it is meete that wee obserue the true proportion of those partes and members which are to be conioined as the Law with the Prophets faith with obedience hope with charitie goodnesse with grace the Father the Sonne Christ Iesus and his Church the Church and her children the death of Christ his resurrection his ascension and his high glory mans election and glorification his iustification his sanctification What man is without Christ and what he is in Christ what God hath done for vs and what hee requireth of vs c. The motion of this wheele is circularie to the which beyond all other motions the Philosophers attribute perfection in the which the singular consideration and right vse of those excellent obiects are signified in the vse whereof after the end of our meditation wee should begin againe and orderly proceede in the circularie motion of the Wheele Mat. 2â— 40 Phil. 3.1 Thus the Lorde Iesus praying to his Father spake the same wordes three times and Saint Paul to the Philippians said that it greeued him not to write vnto them oftentimes the same thing Thus wee are taught to pray euerie day to the Lorde for our daily foode Mat. 6.11 and for the forgiuenes of our sinnes both in the morning at noone tide in the euening and in the night season This also intimated Salomon not onely in that he saith Eccl. 11.2 Remember thy Maker the sooner in thy youth but in that Giue a portion to seuen and also to eight as that when we haue ended one weeke which consisteth of seuen daies we should begin againe with the eight day another weeke And in this circulary motion wee shuld ruminate Pauls wheele of fourteen spokes Act. 17. As first that there is but one chiefe best good thing which is God Secondly that he alone is author of all good things both in heauen and earth Thirdly that he is Lord of all Fourthly that he is concluded in no place Fiftly that he is not worshipped with the workes of mens hands Sixtly that he hath neede of no mans helpe Seuenthly that he disposeth of his riches to euery man Eightly that hee is the creator and maker of mankinde Ninthly that hee placed men on the earth Tenthly that he is euery where filling euerie thing Twelfthly that in him we liue moue and haue our being Thirteenth that he is honoured not with gold siluer or any outward things And fourteenthly that in Christ Iesus our Mediator hee is good and gratious vnto all men Here also we are to meditate how the maiestie power iustice and mercie of God is both declared and confirmed to mankind first by creation next by sustentation gouernment and administration thirdly by many examples of thinges supernaturall and strange fourthly by the common consent and voyce of all men fiftly by the ordinary sense of his goodnesse sixtly by the secret and iust testimonie of conscience seuenthly by the manner of his iudgements eightly by the authority of the holy Scriptures ninthly by the opinion of the Philosophers and tenthly beyond all others by the sending of his onely Sonne into the worlde Furthermore looking on my selfe I am to consider and not to forget at all times how far not onely others but also my selfe haue erred sinned from the scope of my calling and direction of
suddainely gone downe into hell and all his glory is defaced with him in his death for why the Lord hath spoken to him in his wrath and vexed him in his sore displeasure when he exalted the horne of his Annointed and placed his King on Sion his holy hill CHAP. XXXVI The second generall part containing the Reasons and motiues perswading all men to follow the godly husbandry wherein is seene the reward of Pietie with the conclusion THe Lord God Almighty as hee is the supreame King the highest Lord the Father eternall and the God of both heauen earth might iustly by such his powerfull authority haue commanded the Israelies An Argument of Gods great mercie as in their dutifull obedience to sow for righteousnes and to reape according to the measure of mercy without any other reason or respect And whereas hee might haue menaced and threatned the disobedient with the fiercenesse of his iudgements as he did the Iewes by the ministery of St. Iohn the Baptist as now the axe is laid to the roote of the tree and as Christ saith Except ye repent ye shall perish Howbeit * See what I haue said hereof in the Song of the beloued touching his vineyard in Isai 5. part 1. such is the Lords vnspeakeable mercie that applying himselfe to mans capacitie and weakenesse rather like a father then a King hee proposeth such reasons vseth such meanes as may rather gently allure and perswade them then in any sort terrifie force or compell them the which manner of inducement our Sauiour Christ imitating his good Father hath also vsed saying Come vnto me all yee that trauile and be heauie laden and I will refresh you learne of me for I am meek and lowly in heart and yee shall finde rest to your soules And of this kinde the Prophet Hoseah hath produced in number eight whereof as we wel obserue The first is taken froÌ„ the conuenience of the time The second from the fit opportunity thereof The third from the consideration of his fatherly loue affection The fourth froÌ„ the excellency of the things promised The fift from a comparison therof with the raine The sixt from the goodly maner of disposing therof The seuenth from the benefit of the same in such as receiue it The eight froÌ„ the consideration of his most gratious inclination and regard of his faithful children in that he commeth vnto them in his owne person either to performe or to see all things performed according to the purpose of his promise and their hearty desire The first reason as I said is taken from the conuenience of the Time The first Reason Time Iob. Ian. There was a time of deuiation a time of reuocation or reuouation a time of reconciliation and a time of peregrination of deuiation from Adam vnto Moses of reuocaâ—ion from Moses vntill the natiuity of Christ of reconciliation vnder the Gospell and of peregrination for all men in this worlde In and by euery which time there was also and is appointed vnto euery thing his season to be performed and effected vnder the Sun The which neuerthelesse is often and much neglected by worldly mem whereof Father Bernard could worthily complaine In sermon â—d colar Nil preciosius tempore heu nil bodie vilius inuentur nothing is more precious then time alas nothing in these daies is lesse regarded The Iewes in the daies of Heggaeus the Prophet being willing by him to set on and further the building of the Lords house answered him that the time thereof was not then come To whom the Prophet replied Is it time for your selues to dwell in your setled houses and the Lords house to lie waste Moreouer that they might consider that their present dearth of corne victualls and other necessary things fell on them as a iust plague for such their neglect of that house in the time appointed hee added Consider your owne waies in your hearts ye haue sowen much brought in little ye eate but ye haue not enough yt drinke but ye are not filled ye cloath your selues but ye be not warme and he that earneth wages puts the same into a broken bagge But now the Lord being gratious wills them to obserue the time as reason equity require the time for this businesse appointed by himselfe not after their wills saying It is time or the time is now come wherein ye should seeke the Lord. Such a thing entendeth Salomon in his Canticle Cant. 3. The winter is past saith he the summer it come the voice of the tirtle doue is heard in our Land the like hath S. Paul to the Romanes Rom. 13. It is now time that ye awake out of sleepe for the night is past the day is come neere and our redemption is neerer then when we first beleeued And the Prophet Hoseah seemes to say in effect thus O yee of the house of Israel and Iuda ye haue long enough and too long sought after vanitie in the errour of your minde ye haue ploughed iniquity too many daies and yeares ye haue beene as sheepe going a great whiles astray and as prodigall sonnes haue wandred farre from your good fathers house and the Lorde hath hither vnto in long suffering permitted you as the good father permits his young children to play the wantons for the which also he hath sometimes seuerely corrected you Again ye haue bin often called long scooled many times instructed in godlines now by this time ye should be no longer as children but such as are growen to the yeares of wisedome discretion It is therfore meete conuenient yee should know the time of your calling to walke in a new life as honestly worthily warily in a word putting away the former conuersatioÌ„ of your lusts ye should now serue the Lord in holines and righteousnes before him and so redeeme the time for the daies are euill and the enemie is malitious and subtile euer seeking to preuent hinder you with his mischiefes 2. The fit opportunitie But to this yee are the more excited when yee shall consider duly of the second argument which is taken from the fit opportunity of this time intimated by that perticle whiles or vntill that is whiles the Lord commeth or vntill hee commeth Wherein wee finde a fit allusion to the natures either of those birdes which obserue their fit times in the yeare as the Swallow the Nightingale the Storke or to the manner of those husbandmen which apprehend their seasons for sowing reaping and other workes of husbandry as the opportunitie is offered them or to those prisoners in bands who being guilty and trusting to the mercie and lenitie of their king for pardon and deliuerance wait the opportune time and then gladly accept the same Such a thing hath the Prophet where hee saith Isai 55. Seeke ye the Lord whiles hee may be found cal vpon him whiles he is neere the Psalmist Psal admonisheth To
day if ye will heare his voyce harden not your harts And Christ saith Whiles ye haue the light walke in the light Moreouer the Lord speaking of an especiall time saith Isai 49.8 I haue heard thee in a time accepted and in the day of saluation haue I succoured thee The which S. Paul applying to this gratious opportunity wherein the Lord did not only declare but offer vnto the Corinthians others the effects of his loue hee saith Now is that acceptable time 2. Cor. 6. now is that day of saluatioÌ„ And this is that which the Lord gratiously extendeth to his Saints the which hee wold they should accept without delaies for their good This therfore obserued righteous Noah when according to Gods commandement he did not onely preach of Gods mercies 120. yeares to the olde world but entred the Arke in the opportune time The like obserued AbrahaÌ„ wheÌ„ he went forth of his own Country Lot when he departed froÌ„ Sodome Moses when with the Israelites he went out of Egypt and Matthew Peter Iames Andrew Paul and Iohn when they were called they answered not wee will first goe and burie our fathers or bid them farewell which are at home or goe see the farmes we haue purchased or prooue the oxen wee haue bought but they presently accepted the diuine grace without lingering or excuses Thus the fiue wise Virgins waited and in the due time entred in with the Bride when the foolish neglecting the opportunitie were shut out with this saying I know you not And this should teach vs to accept of the precious good opportunity the rather for that as in the same we shall finde rest to our soules and bee blessed So in the neglect thereof there is coÌ„monly found affliction and woe Chry. in Babil conâ—ra gentes For as Saint Chrysostome saide Tâ—iaute gar esti tou thiâ—â—macrothamia tois oule eis deon chromenois auteÌ„ peer ateran eo ageitendiken Such is the long suffering or goodnesse of God that hee greeuously punisheth them which abuse it and as to them which repent the same is euer found profitable so to the obstinate stubborne persons it offereth an occasion of more greeuous punishment and is according to that coniunction on the Israelites saying As the Lord reioyced ouer you to doe you good Deut. 28.63 and tomultiâ—ly you so be will reioyce ouer you to bring you to nought and ye shal be rooted out of the Land whither thou goest to enioy it if thou wilt not feare the Lord thy God This being well considered by the Prophet and willing that the Lords children well aduised should obserue the due time with her oppertunitie he said It is time to seeke the Lord whiles he commeth as if hee should say to serue him to feare him and to apprehend and accept his louing graces then whiles he offereth the same 3. The Lords fatherly affection Dyonis Areo pag in Caelest hierarchia cap. 1. The third Reason is drawne from the consideration of that Storge or most louing affection of a naturall father to his dâ—are sonne Wherein the Lord declares himselfe as a Father to his people and therein as wee see howe parents in many thinges preuent their children and are willing and ready to pardon them before that euer they aske or seeke for pardon vppon their faultes committed beeing sorie that by their slidings they offer occasion of anger or correction euen so as the Prophet saith The Lord is very readie to forgiue and commeth forth vnto them Isa 5.5 Hos 10. Luk 15. to raine Righteousnes vpon them This hath Christ expressed in the Parable of the good Father and his prodigall Sonne Where the good father seeing his poore sonne comming towards him yet a great way off ranne forth to meete him and yet before his sonne could open his mouth to aske mercie he preuented him with the tokens of his goodnes and fatherly loue Of this grace and mercie of our heauenly Father comming neare vnto vs and so ready to helpe and embrace vs with the armes of his loue Saint Augustine in his holy Cofessions could meditate in this sort Gratia misericordia Dei semper praueniebâ—â—t 〈◊〉 c. The grace and mercie of God did alway preuert me from many daungers it deliuered me when I was sicke it salued me when I erred it reduced me when I fell downe it vpraised me when I was sorrowfull it consolated me c. Thus as the Lord seemeth very sorrowfull that we should sinne to offend him and endanger ourselues so is he glad of our returne vnto him as whereby we may be recured for our safetie And knowing our necessities at all times he doth often minister vnto vs that whereof we haue need albeit bee haue neither the knowledge nor the readinesse of our selues to a ke or require the same at his hands The fourth Reason is taken from the excellencie of the benefite or thing promised for he saith 4. The excâ—lâ—encie of the benefit that the Lord will come and raine downe Righteousnesse vpon them that sowe for righteousnesse and reape after mercies measure which indeed is a great and excellent blessing of the Lorde on his Saints as wherby they shall not onely haue a good reward but with great abundance The second thing promised is as the wise man hath said Righteousnesse Righteousnesse that is the fruites effects and reward of Righteousnesse by the figure Metonomia Now as we should perswade that the promises of God are Yea and Amen so his will is that such as heare his word and obey him therein shall obtaine and retaine that which they faithfully desire for his owne glory and their benefite Therefore he saith Aske and ye shall haue seeke and ye shall finde knocke and it shalt be opened vnto you Heb. 11. And Blessed are they which hunger and th rst after Righteousnesse for they shall be satisfied Therefore was it as the Apostle saith that the holy Fathers staggered not in faith but stedfastly beleeued that God would euer be as good as his promise So ploughing for Righteousnesse and seeking after goodnesse we shall no doubt timely reape and enioy the fruites thereof Secondly by this word the Prophet pointeth to that encrease of vertues which should ensue our labours in the Lorde by the same we are encouraged to diligence and therein to regard how we may bee augmented as that the fiue talents committed vnto vs should by our godly exercises bee made tenne and those tenne talents twentie neuer doubting of the rich bountie of the Lord who as he vseth not to quench the smoking Flaxe nor to breake the bruised Reede hee will accept that which we haue and not condemne vs for want of quantitie when wee endeuour in his feare to expresse the qualitie and he will of his goodnesse giue a plentifull encrease vnto our labours To this aymed Saint Iohn Ioh 1. â— when he said that from his fulnesse we all receiue
who only supplieth all our wantes helpeth the imperfections of thē that beleeue obey him in truth CHAP. VIII 2. The wayes and meanes prescribed for the obtaining of Righteousnes Mercie in a Metaphor AS wee haue found in the holie Scriptures manie duties enioyned man This is the 2. member of the 2. diuision to be performed as well towards God as towards his neighbour so hath the Lord not onely charged enioyned but also hath prouided and exhibited vnto man the wayes and meanes whereby hee may obserue performe those things after his will the which wayes and meanes wee should neither contemne nor neglect if we will not hinder our owne saluation nor declare our selues ingratefull and rebellious against the Lord our God The means are to be vsed for as Noah was not preserued in the deluge without the meanes of the Arke nor Lot deliuered from the fire of Sodom but by the meanes of the Angells which brought him forth and his obedience therin nor Salomon perfectly wise without that studie industrie and meanes wherby he prospered in fauour wisedome and stature both with God and men because God would it should so bee so neither may we imagine that the excellent things can be atchieued or gotten by idlenes and slouth but by the blessing of the Lord which he vseth to powre forth on the studious and diligent in his feare To the which purpose belong those cōmandements Six dayes shalt thou labour Aske and ye shall haue seeke and yee shalt finde heare the word of the Lord watche and pray be diligent c. Now the wayes and means here prescribed vs to obtaine righteousnes to be mercifull is contained and taught vs in foure seuerall words noting foure seuerall actions which we are to endeuour applie on this obiect or matter commended to vs. The first word is Sowe yee The second is Reape yee The third is Plough yee The fourth is Seeke yee As 1. Sowe ye to your selues for Righteousnes 2. Reape ye after the measure of mercie 3. Plough vp your fallow ground 4. Seeke yee the Lord. The first second third words are metaphoricall the fourth doth briefly expound the metaphor Indeed the prophet tn this chapter before these words tooke vp a Parable A parable or a similitude drawen from the truth against the house of Israel wherin Hos 1◠hauing an excellent Metaphor hee yet continueth the same Iudah saith he shal plough God teacheth men by naturall things and Iakob shall breake the cloddes Neither was this deuised by the Prophet without the wisedome and direction of the diuine Spirite who would that euen by the consideration of those natural and terrene things men should be taught to learne their duties according to the which ye may heare St. Paul to acknowledge that he spake after the maner of men that is grosly because of the infirmitie of the Romanes Rom 6. to whom he wrote for he disputed of the things diuine by arguments taken from the members of the body of man and things terrene And although the wise Salomon said right well Eccle. 1.8 Col haddaber Euerie word or thing is harde a man is not able to expresse it whereby some haue taken occasion to reiect the search of those hidden things of nature as if that Salomon had in those his wordes vtterly condemned it as too deep to be searched and their presumption too high that attempt it The knowledge of Nature yet we knowe that as Salomon hath not intended any such thing nor bin willing to discourage any man from the lawfull search of Natures secretes so also that the science is right excellent so necessarie as without the which no man shall easilie either vnderstād or expound the holy Scriptures Luth in Eccl ca. 1. which haue from hence such a beautie as whosoeuer shall depriue them of those parables and metaphors taken from the right nature and vse of natural things shal take from the same an exceeding great light and like glorie When Zophar had hardly charged holy Iob with high presumption in the search of Gods secrets the things Diuine Iob Iob. 11.7.8 ca. 12.7 answered him thus Aske now the beasts and they shall teach thee and the fowles of heauen and they shall tell thee or speake to the earth and it shall shewe thee or the fishes of the Sea and they shall declare vnto thee who is ignorant of all these but that the hand of the Lord hath made them all As if the Lord should send wise Zophar to be instructed by those naturall things as thus It is not needefull that wee should pearce through the height of the heauens the breadth of the Sea the length of the earth in the inquisition of the ordinarie wisdome as thou Zophar hast argued when euen those small beasts which are here conuersant with vs on the earth the birds and the fishes and such things doe instruct vs of the incomparable wisedome of the Almightie God Therfore as Moses Moses the prophets and Christ vsed naturall similitudes Dauid the prophets haue bin plentifullie stored with those things thereby the sooner not onely to teach informe the people but also to condemne the rebellions of that time for their great abominations inferior to the bruit beasts so in the new Testamēt both Christ and his Apostles haue both worthilie obserued commended the same vnto vs. Thereof it is that Christ is called a Rock a dore a Serpent a priest a King a Prophet a Pastor a Bridegroome a husband a captaine a calfe a lamb a vine a worme a flower bread and the Apostles and disciples of Christ are called the Salt of the earth the light of the world fishers of men pastors builders fighters watchmen workers branches of the vine such in and by the which are set forth and signified the diuers actions offices degrees dignities functions vertues of Christ Iesus his Saints Here the Prophet taketh his Metaphore from the labour of the husband men whose terms Sowe yee and words he boroweth and to this purpose applieth whereby he would intimate those three things 1. First that there is required a worke or labour 2. Next that the labour is of husbandrie 3. Thirdly that the kinde of labour is plowing sowing reaping And surely as by this A labour is inioyned to men hee would inculcate into their minds the true knowledge of Gods will so would hee that they should consider that to men liuing in this world there is enioyned a labour with the which they are to be exercised and not fed with ydle conceits nor their eyes dazeled with vaine shewes We reade that Adam in Paradize was not ydle Gen. 2. Gen. 3. but was busied in dressing of the gardein that after he fell he had this enioyned that bee should liue on the earth with sweat and hard labour And thenceforth as this was commanded
of God and the benefit of men when the labourer in this husbandrie is furnished with those seuen former Vertues so well fitting his vocation and function But all those things shall by Gods grace be explaned in the place order of the proceeding of this heauenly Plough CHAP. IX What is meant by this that men must sowe for righteousnes and reape according to Mercie Wee must endeuour to perform that which is required of vs. AS the Prophet by these Metaphoricall wordes taken from Georgie and the common labours of husbandmen would teache what is required of vs in the spiritual husbandrie of the Lorde So thereby knowing what the will of God is and what shal be the end of our labours we should daily endeuour the practise of those things We must endeuour to performe that which is requi ed of vs. And therin with the husbandman let vs not omit at the seede time to manure and sowe our fields though with great labour like cost and afterward with all diligence to reape and gather the fruites of our labours with the true application and vse thereof as it shall be thought most conuenient for the glorie of God the discharge of our duties and the profit both of our selues and others in our seuerall functions and places Howbeit there bee Obiect which standing on their counterfait Corban as I said before produce the words of the Lord Iesus against those painfull endeuours of the true labourer saying Matth. 6.26 Be not carefull for your life what ye shall eat or what ye shall drink nor yet for your bodie what ye shall put on c. Beholde the fowles of the heauen for they sow not neither reape nor carie into the barnes yet your heauenlie Father feedeth them Are ye not much better then they Answer To the which although the laboures enioyned to men by the Lorde wherein they should be exercised not onely on the six daies in the week but also should walk whiles the twelue houers of the day lasteth the calling of labourers into the vineyard Muscul in Matth 6. Non dicie Christus propterea dico vobis ne labores pro victu c. were a sufficient answere yet for the better vnderstanding of the Lords meaning I gladly remeÌ„ber the words of the godlie learned resoluing the doubt Christ saith not therfore I say vnto you that ye labour not for foode and cloathing but be ye not carefull hee forbiddeth not the labour but the carefulnes Paul saith to the Ephes 4. Let euery man labour with his hands that hee may haue what to giue to him that hath neede Againe Shall we nothing sowe nothing reape cary nothing into the barne he saith not so but by this he reproueth our incredulity or indeede the weakenes of our faith to whom although it be commanded of God that we should sowe reape plant and gather into the barnes that whereof wee may liue yet notwithstanding men haue neither that trust in God nor so much securitie as the fowles of the heauen which neither sowe nor reape nor bring into the barnes whereof to be sustained Therefore as it is said we must not be idle but industrious in our labours depend on the diuine grace without our excessiue carefulnes And here let vs not forget that which the Lord chiefly requireth namely Rihgteousnes To sowe for righteousnes for the which hee would wee should sowe and Mercie according to whose measure wee should reape that is to vse and practise those waies and meanes wherby we may obtaine the one perfoâ—me the other and expresse both the one the other in our charitable actions and godlie liues This is that sowing for Righteousnes that reaping after the measure of Mercie this is that hunger and thirst after Righteousnes whereof our Lord speaketh Iustice. Matth 5. wherein men hauing faith doe daylie desire studie endeuour and labour to praise and please God Mercie by walking in his wayes And this is that Symbole or token whereby weâ— expresse make knowen that Righteousnes of God Matth. 5. before men in the workes of Pietie For thus are men willed to measure out Righteousnesse in Mercie as whereof the Lord saide Doe Iustice and loue Mercie or execute Iustice by mercy The same which Daniel comprised in his good counsell giuen to the king of Babylon Cut off thy sinnes by Iustice thine iniquity by mercie meaning that he should alter and change the copie manner of his life that whereas before he was vnrighteous and thereby appeared as a sauage wilde beast cruell hard seuere and vnmercifull vnto his Subiects especially to the poore Iewes then vnder his captiuitie hee should now labour to become righteous as whereby he might embrace and declare humanitie gentlenes softenes benignitie mercie not only in word but in affection action good workes and all wayes and meanes And doubtles as there is not anie one thing commended and commanded vnto men by the Lord Vltra posse viri non vult Deus vlta requiri but with the lawfull wayes and meanes to be attained and performed so God willing we should liue he prepareth vs foode and willeth vs both to eat and vse it as the meanes of our life Againe too and for the same to be maintained hee would we should labour manure the soyle to sowe reape lay vp in the barne and that we should neither contemne nor neglect those lawfull waies and meanes offred but take and vse the the same To this purpose saith Christ I stand at the doore knock If any man wil open the doore to me I will come in vnto him Reuel 3. Wee knowe that Christ is able to enter in the gate beeing fast shut howbeit this he saith to stirre vs vp to vigilancie and to the studie of the workes of our vocation Christ is ready to enter into our hearts by his Spirit but hee would wee should open our hearts vnto him by our faith that wee should be prepared as Dauid wished to be when hee prayed for a newe heart Psalm 51. To this belongeth that which the Lord commandeth Seeke and ye shall finde Knock and it shal be opened vnto you So the talents being committed to our vse require a diligent trafficke and occupation for the increase Thus the Lord would that men hauing wisedome knowledge vnderstanding memory iudgement reason abilitie other ornaments as well of soule as bodie they should neither burie them nor restraine them but rightlie vse them And now as yee haue heretofore ploughed Iniquitie wherof ye haue reapte vngodlines haue beene ouermuch busied about the thinges of this life which are vaine transitorie directed by the wisedome of the serpent earthly sensuall and diuellish so it is required that henceforth yee turne another leafe and yet ye may not be ydle or exempted from labours but by the wisdome which is from aboue gentle easie to be intreated ful of mercie
reioyce not that ye were sorie but that you sorrowed to repentance for ye sorrowed godly so that in nothing ye were hurt by vs for godly sorrow causeth Repentance vnto saluation not to be repented of but the worldly sorrow causeth death Wherein also distinguishing the godly sorrow that is the Christian contrition froÌ„ that which is vngodly he sheweth the ends and fruits of eyther And truly as that medicine which draweth forth from the sick mans heart the venemous humour of his disease and prepareth him for the sweete and healing potion This godly contrition draweth out of the sinners hart the poisoÌ„ of the wicked fact and mittigateth the biting and sorrow of the conscience albeit it pierceth and woundeth the same for by this shall be made euen a soueraigne medicine to heale the wound of it owne piercing comparable therein to that ointment or plaister which made of the Spider or flie that stingeth a man shall easily heale mitigate the paine therof This is a practise vsed in the cure of the body in the which that is thoght no lesse needfull that a veine bee opened when the Phisitian perceiueth the blood infected But the sinner is throghly infected both in body and minde and so inflamed therewith that he will be soone agonized and dead indeede if his veine be not soone opened euen the Cordiall veine from whence the rankour of malice and wicked imaginations may bee drawne forth Gen 6. For the imaginations of mans heart are onely euill euery day Therefore saide the Lord Circumcise your hearts Roote your hearts Let the sinner forsake his owne imaginations This commenceth the Action of mans Mortification and is the first part of Repentance so needfull as that without it men cannot repent indeede Ps 51. and 126.6.7 But hauing the same in the right constitution of minde wee are accepted with the Lorde though we sowe in teares wee reape in ioy wee enter the gate of right Repentance wee mooue the Lord GOD to pitie vs wee finde mercie with his grace and finally bee directed from hel to heauen and from eternall death to eternall life through the merits of the Sonne of God CHAP. XV. The second part of the Soole of pietie is the Shippe NExt to the Share is the Shippe 2. Humiliation of the Spirit which is that member of the Soole whereon the Share is fastened and this noteth the humiliation of the Spirite wrought by that true feare of GOD whereby mans heart being contrite the minde is also so humbled and made poore in his owne conceit as that it casteth off all boldnesse of it owne strength wisedome iustice wealth and estimation Hereof it is that a man chooseth to be an abiect in the house of God and preferreth all others before him when hee considereth his owne vilenesse as Dauid did acknowledgeth himselfe to bee but dust and ashes as Abraham did esteemeth himselfe vnworthy of Gods manifold mercies as Iacob did standeth a farre off and is afraide to looke vp to heauen as the poore Publican did dreadeth to take the holy name of God in his mouth as Solomon did desireth to be but as a seruant in Gods house as the prodigall Sonne did in the house of his father esteemeth himselfe a worme and no man as Christ did thinketh both himselfe and his house vnwoorthie of Christ as the Ruler didde and saith to Christ Lord goe from me for I am a sinfull man as Peter did In a word as this humble Spirit casteth down and condemneth and contemneth himselfe as a seruant vnprofitable in thought word and deede so hath hee no desire to bee praised before God or man because hee seeth and feeleth in himselfe nothing worthie commendation but rather sinne damnation This is contrary to the humour of the worlde which hunteth after the vaine glory of the same and thinketh magnificently of her followers therein disdaining and contemning the whiles the humble and lowly men of Spirit Howbeit the Lord Iesus as hee himselfe was humble and meeke Mat. 52. and would that all his Disciples should follow him therein so hee pronounceth those persons blessed for that to them belongeth the kingdome of heauen neyther as he saith shall any be admitted into the same but such onely as be truly humbled and in the meekenesse of Spirit become as children the which Augustine considering saide that this was indeede the first the second and the third point yea the highest and cheefest point of Christianity Why humility is likened to the Shippe And worthily is this vertue compared to the Shippe in the Soole for that as the Ship is not only that peece which holdeth the Share but is placed beneath next to the earth so the humiliation of the Spirit holdeth fast the true Contrition of the heart the which without the same would soone bee abated and yet how low soeuer this be placed vnder some other parts of the Soole and next the ground with the Shippe yet as Nazianzen said ypsus arozenthe etapeinosen it goeth before exalâ—ation and honour Therfore Saint Iames counselled Be yee humble vnder Gods mighty hand that he may exalt you in the time conuenient For God resisteth the proude but giueth grace to the lowly And to strengthen all the Lord himselfe saith Learne of me for I am meeke and lowly of heart and ye shal finde rest for your soules for he that humbleth himselfe shall be exalted CHAP. XVI The third part of the Soole is the Culter THe third member of this Soole is Confession of the Mouth 3. ConfessioÌ„ of Mouth compared to the Vomere Vomer or that which we call the Culter The Culter hath his name of cutting or diuiding the Vomer is so called a Vomendo that is of vomiting or casting foorth any thing from the stomacke This Culter is that which cuts diuideth openeth that which the Share pierceth casting or separating the sound earth some on this side some on that as a man may thereby see not onely a diuision or opening of the parts but also the very bottome or ground of that earth And thereto that Confession of the Mouth beeing compared is defined the expresse manifestation of our sinnes eyther publikely or priuately eyther to God Confession to God or to men that to God is when our Consciences touched with the diuine Law we so acknowledge our sinnes before the Lord that we confesse our selues most worthy damnation both of body and soule therein we accuse not Gods Iudgements but implore his great mercies and praise his glory which iustifieth the sinner not of desert but of his diuine grace in his Sonne that to man is when hauing hurt or offended our brethren Confession to man we willingly acknowledge confesse our faultes vnto them with an humble and hearty desire of pardon And this confession is sometimes priuate as when the faultes be priuate and sometimes publike as when the faultes be publike alwaies accompanied with a promise
and were plagued in the wildernes Baltazar in his gluttonous feast could not repent though he saw the handwriting on the wall but he was destroyed those two rich men mentioned in the Gospell by S. Luke Luke 12 16. beeing full would neither pitie the pore nor amend their liues and so they were taken away in their sinnes Moreouer the verie godlie haue by this enemy as domesticall bene annoyed and endangered Gen 9.19 Noah being full of wine lay shamefully vncouered Lot beeing drunken with wine committed incest with his owne daughters Dauid in his fulnes and pompe doated on Bethsabe Vrias wife and committed murther and adulterie whereof followed many plagues troubles And surely they which are Somno vinoque Sepulti ouercome with ydlenes and wine haue not onely their cogitations blinded but are fed as Oxen fatted for the slaughter CHRIST therfore to disswade men froÌ„ this sin to perswade them to the true vse of the Plough-beam being the very strength of Mortification and the way to safety thus exhorteth Take heed that your hearts be not ouercome with surfeitting and dronkennes and so the day of the Lord come vpoÌ„ you vnawares Again Watch pray test yee enter into temptation for the spirite is willing but the flesh is weake meaning that the flesh hauing his will is an hinderance to the good motions desires of the Spirite and therefore wee should not pamper such an enemy Againe there is a Diuell which possessing the hearts of the voluptuous persons goeth not out but by fasting and prayer S. Paul condemneth pampering of the flesh as a worke of darknes in the which the Diuell dominiers to destroye and therefore Saint Peter disswading men from this danger exhorteth them to be Sober and Watch. In and by the which as wee see the daunger of voluptuousnes and carnall lustes so are wee taught the true vse of Pieties Beame and perswaded to the same for our owne good The Phisitians when they be willing to extenuate men after repletions or corrupt humors of body The order of extenuation of sinnes Phisitian prescribe somtimes sweatings sometimes vomits sometimes diets sometimes vnctions somtimes minutions sometimes cauterizings sometimes glysters sometimes exercises somtimes watchings somtimes potions In like sort the sinner which is spiritually distempered with the repletion corruption of sinne requireth all these pointes of spirituall medicine as whereby he may be macerated and prepared for health The sweatings are Agonies sorowes and teares the vomits are confessions the dyets are abstinences and fastinges the vnctions are prayers the minutions are Almes-deedes the Cauterizings are persecutions and troubles the glysteres are the remission of many iniuries the exercises are lawfull labours and workes of our vocation the watchings are waking to vertues and the withstanding of carnall lusts the potions are the worde of God and the Crosse of Christ which are called the water of life and the cuppe whereof Christ himselfe drancke with his Apostles Thus hath the Physitian taught vs to macerate the flesh The good wife teacheth sinners the order of Mortification The like Simbole is taken from the good wife in the allaying of her potte which beeing on the fire beginneth to boyle ouer First shee vncouereth the pot Next if that help not she in all the hast bloweth on the liquor Thirdly she casteth in Salt Fourthly shee allayeth it with colde water Fiftly shee stirreth it with the Ladle Sixtly shee with-draweth the fire and lastly when no waye else serueth shee remooueth the pot from the fire In like sorte the sinner swelling in repletion and ready to break out into the effects of voluptuousnes is aduised First to acknowledge and confesse his sinnes 2. To pray to God for assistance 3. To hearken to the worde of God and to feare his Iudgements 4. Applye that which is contrarie to the humour or cause of the sinne 5. To bee diligent in some honest labour of exercise 6. To abstaine from the voluptuousnesse of meates and drinkes and 7. To withdrawe our selues from all those occasions of our sicknesse and daunger All these things require a meet amplification from the which I am restrained through my desire of breuity to auoide tediousnes Surely this is that strong Beame without the which the best man on the earth often falleth and is annoyed as king Dauid and king Salomon yea as Noah and Lot did being replenished with wine and fleshly securitie Therefore as we should hearken to the good counsaile of our SAVIOVR and his Apostles so should we pray to the LORD with Agur Lord giue me not Pouertie nor Riches feede me with foode conuenient for me lest I be full and denie thee and say Who is the Lorde CHAP. XVIII The 5. part of the Soole is the Tractorie THe first member of the Spirituall Soole is the Hope of Remission The hope of Remission signified by the Tractorie or Lamb as som call it which necessarily must be fastened to the former foure lest whiles by terrifying the sinner with continuall threates of Gods Iudgementes and Spirituall corasiues to cast him downe and to drawe him from proude presumption hee should for want of comforts and reliefe be drench't in vtter despaire yet not so that being a greeuous offender â—ee might be occasioned to presume on Mercie but that knowing both his sinnes with the danger and horrour thereof repenting he should not be ouerwhelmed in feare but hope for mercie This rule Paul obserued wryting to the Corinthians who hauing terrified them by laying before their eyes the terrible examples of Gods Iudgements on the auntient Iewes in the wildernes to breede in them true contrition humility confession and mortification of the flesh by and by he addeth for their consolation stay There is no tentation hath taken you but such as belongeth to the Nature of man and God is Righteous who will not suffer you to be tempted aboue your power And this hath bene the custome of the holy Prophets to mixe sweeet things with sower to this ende that whilest they sought to plaister one wounde they might not make another but rather one thing coÌ„sidered with another they might heale the one and withstand the other Therefore haue wee also thought good soone after those fower harde Corasines before going to minister this godlie Comfortatiue the Hope of Remission which animateth the sinner to followe Pieties Plough for Hope is Tò en ToiÌ„s Senois Phà rmacon a Remedie in all hard aduentures as said Gregory Nazianzen Naz ad ciues Naz Aug in Psal 104. to his citizeÌ„s And as another said truly Qui gaudet in Spetenebit rem c He that reioyceth in Hope shall also enioy the thing hoped for but hee that is without Hope cannot obtaine the thing In regard whereof this vertue is called the Mother of all endeuours and studies Hope is the Mother of endeuours Mater conatuuÌ„ engendring not onely the will but also the endeuour of studying working
for the institution of the people The third 3 Euangelists are such as are sent to some particular Churches to preach the Gospel vnto them The fourth 4 Pastors are diuinely called and appointed to take charge of the soules to them committed to feed them with spirituall food to administer the Sacraments The fift 5 Doctours are called to catechize teach the principles grounds of Religion The sixt were to execute the faculty of the Spirit against wicked deriders of discipline 6 Powers to correct such as contemned the plaine doctrine 7 Healers The seuenth are to heale and worke beyond the common course of nature in the prime of the Church thereby the sooner to confirme the faith and doctrine preached transferred at this time vnto such as beyond some others bountifull and zealous in the works of mercie do refresh and comfort others The eight 8 Helpers are appointed as Deacons or Ministers to regard the necessitie of the Church to helpe the poore Christians with a faithfull collection and distribution of goods The ninth are to rule and gouerne others 9 Gouernors after the grace and wisedome giuen them thereto in the ecclesiasticall policie 10 Linguistes The tenth haue the gift of tongues and grace of interpretation of tongues for the better edification of the Church Here we haue fiue yoke of Oxen. The Oxen are the Preachers c and why In a word the Oxen which ordinarily drawe on this Plough are the Preachers Ministers and faithfull disposers of the secrets of the word of God vnto the people as before it is said who are not vnaptly likened to Oxen for fiue chiefe respects that is First for their wisedome secondly for their authority thirdly for their continency fourthly for their strength fiftly for their vtility The wisedome appeareth in the eyes the authority in the hornes their continencie in their castracie their strength in their labours their vtilitie in their vse It is said in the Apocalyps 5. that the Lambe had seuen eyes which noted his great wisedome 1 Wisdome and perfection of knowledge But the Oxe hath but two eyes whereby as Isaiah saith he knoweth his owner is ready to obey him By these two eyes is signified knowledge of the Lordes Law and Commandements and a willing obedience to the same And againe here is the loue of God and the loue of man alluding to those two tables in the Lawe In a word here is both wisedome and the worke of wisedome in the Oxe Secondly the Lambe hath also seuen hornes which noteth the perfect power and authoritie 2 Authoritie of Christ But this Oxe hath but two hornes to note a double vocation wherof the one is within the other without from the which the Christian especially the Pastor Preacher Minister or Elder taketh his power and authoritie for how can he preach except he be sent Thirdly the Oxe is gelded by the which he is made more tame readie 3 Chastitie and subiect to his worke and yoke And of certaine spiritual Oxen we heare the Lord say There be some chaste Mat. 19.12 which were so borne of their mothers wombe and there be some chaste which be made chaste of men and there be some chaste which haue made themselues chaste for the kingdome of heauen For some are chaste by nature and some others are made chaste beeing gelded by men but these hauing subdued their appetites vse the gift of continenciâ— in the seruice of God for they are disposed by the holy Ghost to beare the yoke of Christ with meekenesse of minde by the ripenesse of repentance the quietnesse of conscience the worke of obedience the grauitie of their modest conuersation and christian modestie 4 Strength Fourthly the Oxe is ordained for labour and so the Husbandman vseth him in his fielde and plough In like maner the Elders and Ministers of the Word in their spirituall Husbandrie are not to stand idle but to labour as said the Apostles Wee are Gods Labourers yee are his Husbandry And this was the saying of the good husbandman to them whom hee found standing idle in the Market-place Why stand you here all the day idle goe and enter my Vineyard and labour and whatsoeuer is iust ye shall receiue Here is labour required neither may such imagine which take this charge on them that they are worthy their rewards without labour nor that they shall be holden guiltlesse before the Lord except they worke and labour for they be spirituall Oxen. 5 Vtilitie Fiftly the Oxe bringeth great vtilitie vnto the Husbandman As not onely in that it easeth him of the great labour of his hand in tilling the earth which the Lord cursed as Gen. 15.20 but also in treading out his corne in yeelding him plentie of graine in drawing for his carriages and lastly in submitting his life and body to him for his victualles So able is the faithfull Minister of the Gospell to boulte out and dispose the hidden graine of Gods mysteries vnto the people in yeelding him plentie of foode at all times by preaching the Word in season out of season yea and to offer vp his body vnto the Lord a sacrifice as the holy Marters haue done for the confirmatioÌ„ of the faith and better comfort of the Church Thus hauing perused the Oxen let vs now consider something more of their kinde of labour 2 The labor of the Oxen The Apostle citing that place of the law saith that the chiefe labour of the Oxe is to Tread out the Corne. Meaning such a labour as whereby the Husbandman is prouided for and furnished with that whereof hee liueth And indeede the labour of the spirituall Oxe is the treading out of the spirituall foode vnto the people The good Householder saith our Sauiour bringeth forth out of his treasure thinges new and olde To this he compareth the Preacher or preaching of the kingdome of heauen in the which the Lawe applied to the Gospell and as well iudgements from the one as mercies from the other declared vnto men the field of the Lord is fallowed and prepared and a great abundance of good fruites brought vnto them that labour the same Saint Paul writing to Timothy 1. Tim. 5.17 speaking of those Oxen whom he there calleth Elders for â—â—â—ir wisedome grauitie authoritie and digniâ—â—â—â—ommendeth vnto them two especiall duties viz. First good gouernment next studie and doctrine The Elders saith he which rule well Elders that rule well are worthy of double honour especially they which labour in the Word and Doctrine By this Ruling he noteth a gouernment but by well ruling he noteth the manner thereof neither is it much regarded that men rule but that they rule well in their places thus ought the Minister to rule well the Church the which that he may the better perform he must learn first to gouern wel himselfe and next his owne family for hee that cannot doe that
whereby euerie one hath enough thereof to societie as the earth hath of the timely raine when it falles thereon Not of mans policie or power but of his owne goodnesse to whom it is lawful to do as himself listeth with that which is his owne The seuenth Argument is taken from the benefite of righteousnesse in our selues 7. The benefite in our selues for he saith that hee will raine Righteousnesse on you that is on them which haue sowne vnto themselues for righteousnesse or laboured for Pietie Surely the fruite of this Grace shall be our owne if we seeke the Lorde after this method and rule So said the sweete Psalmist concerning the godly Psal 107.37 Thou shalt eate the labour of thine hands Againe they sowe the fieldes and plant Vineyards which bring forth vnto themselues fruitefull encrease for he blesseth them and they multiply exceedingly What Husbandman is he wich is not encouraged to labour in his field if he once perswade in assurance that he shall not onely haue great encrease but that the profit therof shall be his owne What Merchant man aduentureth not on the raging Seas with the more boldnesse which hopeth that the gaines of his trauels shall redound to himselfe And truly so is that man animated and encouraged in his vocation that hopeth for his proper commoditie and reward of the same So saith the Prophet to the righteous The Lorde will raine downe Righteousnesse that is the full fruites and effectes of Righteousnesse vpon you As Christ said in his praier to his Father I pray not for the world but for them whom thou hast giuen me out of the world So saith the Lord by the Prophet I say not that those large Graces are laid vp of my loue To whom Gods graces appertaine and so bestowed on the worldlings which followe after their owne lustes in voluptuousnes and sinne for these things appertaine not vnto them but onely for the Righteousnesse which are exercised in the workes of Pietie which haue laboured in my Vineyard and therein borne the burthen and heate of the day for it is meete according to my promise that by the merite of my Sonne they now rest from their labours and haue a refreshing yea that they bee rewarded and all their workes follow them in the glory of their Sauiour The eight and last Argument is taken from the Lords kinde fauour vnto his chosen 8. The Lordes kindenesse and regard and his louely regard of this businesse to be performed considered in this word He commeth For first in that himselfe being so high and glorious should not onely respect man but also vouchsafe to come vnto him intimateth vnto vs with what gratious kindnes and kinde grace he embraceth his Saints To this the Lord alluding by his Apostle saith Apo. 3. Behold I stand at the doore and knock if any will open vnto me I will come in and sup with him and hee with me It is esteemed no meane loue of a Prince grace of a subiect when the Prince vouchsafeth to come vnto his subiect resting himselfe vnder the couering of his house and such is the Lords kinde loue vnto vs and such is our honour by his grace Next hereof is gathered the great regard that the Lorde God hath of the performance of his word and preseruation of his chosen for howsoeuer he hath risen vp early sent forth his seruants with a charge not onely to worke but to ouersee direct and also to recompence the labourers with meete rewards yet such is his regard that hee likewise commeth himselfe not onely to see the thing performed but to effect it or at the least to supply by his powerfull hand wisedome prouidence that whatsoeuer hath beene found in them wanting or defectiue according as himselfe saith in the Prophet Ioel Ioel. 2. Act. 13. Behold I worke a worke in your daies as if he said howsoeuer the whole hoast of heauen be moued and the inhabitants of the earth prouoked and all my seruants are ready in their places to performe my word to them commanded yet doe I my selfe worke all neither are they able to effect or bring to passe ought without mee yea and I will see that the thing promised shall be surely performed brought to passe in his due time And this we must beleeue perswade that as the Lord is good to Israel so wil he of his louing affection bee present with Israel that is to the godly to helpe them to preserue them and to benefit them with the rich treasures of his house Lo such is his goodnesse and so large are his mercies vnto them which plough for righteousnesse and reape after the method of mercie In regard whereof let vs be excited and stirred vp in the right performance of this duty let vs seeke the Lord in singlenesse of heart and call vpon him with our voyce let vs loue him aboue all things and come vnto him let vs be thankfull and expresse our thankfulnesse in our humble and dutifull obedience vnto his most high Maiesty in the name of his sweete Sonne Iesus to whom with the holy Ghost three persons in Trinitie and one eternall God in vnitie be praise honour and glorie for euermore Amen FINIS