enable him for his diuine seruice whereof hee was not onely esteemed but was indeed a righteous man Thirdly hee was clad in the full habite of vertues whereof hee was perfect and esteemed as worthy to walk with God as those Saints which are esteemed by grace worthy to stand before the Sonne of man The like we finde in the holy father Abraham who being first loued and graced of God did by the diuine gifts of faith apprehend that grace by the which hee pleased the Lord God in that which he did answereable to that cōmandement of the Lord Gen. 17.1 I am God all sufficient walke before me and be thou perfect This considered the Apostle writing to the Hebrewes Heb. 13.28 Let vs saith he retaine grace to what end that thereby we may serue God to to please him with reuerence and feare As if he should adde for without this grace we may neither serue nor please God as he requireth But on the other side we finde The works of the Iewish Hypocrites not onely by the testimony of the Prophets but also of the lord Iesus himselfe that albeit the Iewes did many great workes made mightie shewes of integritie and perfection offred vp many Sacrifices and oblations vsed much prayer Almes-deedes fastings and obserued many ceremonies of the Law and traditions of their Elders with wonderfull deuotion they were neuerthelesse both blamed condemned for Hypocrits with this saying Isa 1.11.12.14 Mat. 9. But Who hath required those things at your handes Goe yee and learne what this meaneth I will haue mercy and not those sacrifices For the Lord would that their harts should first bee graced and conformed to his will by faith apprehending his grace of and by the which they might be iustified and well approued in his sight Therefore 1. Sam. 15 although King Saul gaue a glorious pretence to the honour of God when hauing subdued Agag the Amalakite he reserued part of the spoile to be offred vp in a burnt Sacrifice to the Lord of heauen yet because his heart was not well qualified by grace going before whereof hee might haue taken his approbation with the Lord hee was not onely nothing commended but much blamed and threatned to bee cast off from the kingdome of Israel For had hee bene graced he would haue belieued and hauing belieued he would haue obeyed and in his obedience pleased the Lord which offreth his grace and would not that wee should receiue the same in vaine Righteousnes is the effect of Iustification These things well considered we find that righteousnes or Iustice is the very effect or fruit of that Iustification of man before God of the which we shall haue occasion to speake hereafter And thus haue we seene what it is which the Lord God requireth of vs and what we are to yeeld him vnder this word Iustice or Righteousnesses Neither may we doubt but as those persons of vertue prowes in all ages Io. 12.26 haue bene thoughe worthie of honour among the children of men◠the Lord will reward and crowne those his graces and workes in vs as if they were not his but ours as not only the holy scriptures warrant vs but the exāples of his Saints and children remembred in the same for our consolation sufficiently confirme In regard wherof they haue attributed to this noble Vertue manie princely prerogatiues as that among others she yeeldeth to her louers followers Honour life glory security goodnes peace quietnes cōstancy boldnes consolation prosperity the highest felicitie through Iesus the true king of righteousnes CHAP. IIII. Of the word Mercie the second member of the requested Subiect THe word which the Prophet Hoseyah vseth in this place is Chesed which we find diuersly trāslated so accepted according to that whervnto it is applied vsed as somtimes for good wil kindnes humanity or friendship In which sense Abraham meant it when hee said vnto his wife Sarah Gen. 12.13 20.13 This Mercie shalt thou shew me wheresoeuer I come that thou say thou art my Sister Sometimes for remission and pardon of sins clemency benignity As the Prophet Isay saith Let the vngodlie man forsake his owne wayes so shall the Lord haue mercie vpon him Isay 55.7 for he is very ready to forgiue And this as it seemeth Cicero expounded in the word Mercy when speaking in the cōmendation of Caesar as also Augustine citeth it he said Nulla de virtutibus tuis nec admirabilior nec gration Misericordia est Cicer. August in lib. de ciui dei Affectio Amoris Storge There is not any one of all thy vertues either more praise worthie or more acceptable thē Mercie Sometimes for that affection of loue wherby the parēts are naturally touched towards their children again the children towards their parents the friend towards his friend the brother towards his brother the neighbour towards his neighbour sometimes for Almes deedes such like whereof examples may bee taken from many places in the holy Scriptures Indeed the word Chesed comprehendeth al those particular vertues Chesed or Mercie being as the Species or branches thereof but yet I find not that the same which the word signifieth in his large acceptation can be either comprehēded or fullie expressed in any of those particulars no more then the whole can be cōteined within any one part therof More aptly the generall word Bonitas Bonitas or Goodnes well conteineth it for this may be extended to euerie vertue especially to Mercie by the which it is expressed Therefore the Mercie of God is often called his goodnes himself being the highest Good is called Mercifull for that by Mercy his goodnesse is worthily declared towards all his Creatures In the like sense we name them good men whose Christian loue and charitie to and for others are made apparant in the workes of Mercy But to auoide those doubts which might rise of the diuersitie of translations that shall best content vs which not onely the Septuagint haue yeelded but also that the Lord Iesus himselfe by the testimonie of the Euangelist hath confirmed saying Hose 6.6 Mat. 9.13 and 12.7 In Moral The definition of Mercy Volo misericordiam I will haue Mercy This word after Cregory accepted in his common signification is made misero corde that is of an afflicted or troubled heart which either being sorrowfull for anothers misery taketh on him cōpassion or as wretched requireth and needeth the pittie reliefe of others Basil Basil in Psal 114. amplifieth the same saying it is a certaine passion proceeding from the compassionate towards them which are vnworthily and by iust meanes afflicted But because this vertue is not perfected but in that wherby it is declared Augustine hath a definition thereof including either member with effect Mercy saith he is the affection of the minde condoling with some addition of a benefite as whereby we may both take compassion of
Tribes called Israel or Ephraim from their obedience to the kings of Iudah vnto the time of Hezekiah king of Iudah Ieroboam the second the son of Ioash king of Israel beeing about threescore and tenne yeares they had euer erred sinned and gone astray that not only in manners but also in Religion nor could it be they should well liue whiles they serued not the Lord in his holie Religion nor was it possible that they could obtaine pardon of the Lord their God prosper so long as they continued in their grosse errors and sinnes and would neither repent nor seeke the way to returne home to him from whom they had estranged themselues through the filthines of their horrible abominatiōs In all this long time The diligēce of the Prophet Hoseah the godly and painfull Prophet labouring toyling among them as the good husbandman in a froward vncultured field ceased not but continued his calling and dutie with great diligence and regard and so much more laborious was his worke by how much the field was thwacked with thornes tares and noysome weeds For perusing the field The sinnes of the Israelites Hos 1. 2. 3. 7. hee found therein among many others the spirituall fornication as namely Idolatrie for they had forsaken the Lord God of Israel and hunted and followed after strange false gods as semblant to the Heathens whom the Lord had cast out before them He espied also in that field lying swearing blasphemie murther theft pollutiō of blood hypocrisie inconstancie vanitie infidelitie gluttony drunkennes luxurie vncleanesse To be briefe he perceiued amōg the Prophets the pride of Lions amōg the Priests the libertie of Leuiathā among the Rulers the crueltie of wolues amōg the people the rudenes of Behemoth in all estates conditions great enormities for the which hee was compelled by the Lords spirit not onely to accuse and reproue the people of Israel but also to threaten vengeance and destruction to the godlesse obstinate The promises of mercie mixed with threats of plagues Ezec. 18.23.32 and rebellious among them Howbeit hee hath not yet so accused reprooued and threatned them with vengeance and destruction but he mitigateth the rigour thereof with often and profitable Admonitions exhortations and sweete promises of grace mercy and prosperitie so as they would be contented to turn to the Lord and submit themselues vnto his will knowing that the will of his Lord and maister was that hee should not only threaten iudgements and plagues to the rebellious and obstinate but also to preach mercy pardon and peace to all them which faithfully and timely came home yeelding themselues vnto his correction by true repentance for thus saith the Lord the holie one of Israel Haue I any pleasure in the death of the vnrighteous And true it is that howsoeuer men through the frailtie of their nature ignorance feare or occasion offend the diuine maiestie and how fearcely soeuer the wrath of God is bent against sinners for their sinnes the which the Lord would that his seruants the holy Prophets should reproue and threaten to terrifie them from their audatious presumption in their sinne yet we are assured that the whole scripture doth euery where commend vnto vs the mercy of God yea euen in those things which seeme to expresse great seueritie for he threatneth men to this end that he might not punish them he punisheth them that he might not punish and destroy them for euer hee exhorteth them that hee might do them good and he doth them good that he might binde all men to himselfe and be beneficial for euer To passe ouer many other things what is greater then this that hee deliuered ouer his onely begotten Sonne to the death of the Crosse for such as are both sinners and his enemies behold both Iustice and mcrcie But that the Lords great mercy be not extended them in vaine the Prophet tels them that whereas of long time they had Ploughed wickednesse reapt iniquitie and eaten the fruit of lyes it is now required The Summe of the place that they sowe vnto themselues in Righteousnesse and reape according to the measure of Mercie Rom. 6.19 which is in effect so much as the Apostle exhorted to the Romanes saying As ye haue giuen your members seruants to vncleanes and to iniquitie to commit iniquitie so now giue your members seruāts to Righteousnes in holines and this wee may esteeme not only for a good counsaile but an especiall lawe prouided by the Lord which bindeth and constraineth all men of whatsoeuer estate or condition to the due regard of their duties and lawfull vocations in the feare diuine chiefely it recalleth them from their errors who haue as yet wandred in the vanitie of their mindes to the right seruice of the eternall God in the true vse of Pieties Plough without the which the lawe of God is contemned and mans saluation hindred Therefore wee should dutifully reuerence the one and carefully prouide for the other as whereby the Lord God may be well pleased and our selues benefited with good effect But this that wee may the better obserue it is meete that we both learne and consider wel of these two points contained within the first generall part viz. 1. In the exhortation to Pietie are three points First what it is which the Lord God requireth of our parts to be yeelded and performed Secondly what wayes and meanes hee woulde that wee should take to atchiue performe and effect the same That which is chiefely required is comprehended in two words Righteousnesse and Mercie The waies and meanes thereof are noted in certaine actions of husbandry As Sowe yee reape yee Plough yee And finally in the word Seeke yee the Lord. The Metaphor And here we may first obserue and consider that the place is not onely metaphorical vnder certaine termes and wordes of the husbandman but also enioyeth the apt exposition of the metaphor of either which wee shall speake in the second part of this diuision when we come to consider of the actions to be emploied about that chiuing of those two soueraigne graces being indeed the matter or subiect of those actions The labour and end Heere also are wee to consider that as all labours are not commended in a true Christian but those onely which are lawfull and to them enioyed by the diuine Lawe so neither is euery ende of their labours to be regarded but the same onely which is chiefely required by the Lord for his glory and the good of his Saints as we may fully perswade of this subiect for which they must sow according to which they must reape that appertaine to the Lord. For as the LORD in the beginning made a diuision betweene light and darkenesse and seperated his chosen from among maligne worldlings so would he that they should wholy abandon the world and the flesh and the diuell Gen. 1. with all their lustes and wholy
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
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
grace vpon grace as the following of one vertue after an other in great abundance And this is that which the Spirite alludeth vnto in Apo 22. Let him which is righteous be yet more righteous and let him which is holy be yet more holy And this tendes to the perfection of them which proceede from vertue to vertue vntill they come to bee perfect men in Christ This was obserued well in Noah the Righteous Gen. 6. who as it is testified by Moses was Righteous in perfections for so the words signifie to the which the holy Spowsesse alludeth in her shining garments Apo. 22. being interpreted by Saint Iohn to bee the Iustifications or Perfections of the Saints The second thing promised is Riches not of this worlde but of God The holy Apostle as alluding to Salomon saith that Godlinesse is great Riches Riches of Godlinesse Here is not onely Riches but great Riches and indeed Great is that Mysterie of Godlinesse hauing all the promises both of this life and of the life to come as the Apostle witnesseth The riches of this world is transitorie and vaine but this is that which being obteined is of more value then all worldly treasures the which they easily contemne that haue this Iewell in possession Therefore as worldly men seeke after the riches of the world the godly are incited and perswaded to lay vp their treasures in heauen in the which they haue and shall enioy with all Societie life light rest peace abundance of all good things securitie and eternitie Thirdly although in the former the fruite of Righteousnesse and reward of Pietie is plainely expressed yet Salomon addeth one other word to ratifie and strengthen the same Pro. 21.21 saying They which follow after Righteousnesse and mercie shall finde Honour Honour By the which he meaneth not onely that ioynt commendation of good men for some laudable vertues the fauour of God in this world honouring them which honour him Ro. 8. but also the Glory which shall be reuealed of the which as all the glorie of this world so all the afflictions of this time are not worthy as S. Paul saith neither the thing beeing of that high excellencie can we eyther speake thereof as it is nor comprehend the same in thought passing indeede as dooth that peace of God all mans vnderstanding But as the glory of Christ Iesus was extolled in that the Father manifested him in the flesh by the operation of his Spirite in his mightie workes and merits for mans saluation and as the glory of the Father appeared in those his louing mercies declared towards men in his deare sonne Iesus so doth the glory of man appeare first in this world by that it pleaseth God to declare him by his grace iustified sanctified adopted called elected and honoured in his Sonne Iesus Next in the resurrection exaltation and glorification of Iesus who hath taken on him mans nature and the same preserued and glorified hath taken seise and possession for man in the kingdome of his Father Thirdly it shall be most apparant when being set and placed on the right hand of Christ in the great iudgement wee shall not onely be commended in our labours done by faith before both Angells and men yea in the presence of the most High God but being pronounced iust and the blessed Saints of the Father we shall receiue the honour of that his most glorious kingdome prepared for vs from the beginning The fift Reason is taken from the apt comparison with the Raine 5. The comparison with the Raine by the which the former arguments are not onely confirmed but amplified The Lorde commeth to raine downe Righteousnes here Righteousnesse is likened to the Raine which commeth downe from heauen and that as for many so chiefly for these causes First for that the Raine cleanseth the aire from the corrupt vapours which rise of the earth 2. The Raine of all other waters is the sweetest in taste 3. It is more subtile and light then any other water 4. It is pure without mixtures 5. It watereth the barren earth to make it fertile 6. It giueth nourishment and comfort to the fishes in the Sea and other waters 7. It qualifieth the force of fiers 8. It makes the land tractable to the labour of the Husbandman 9. It washeth cleane the waies wherein men trauell 10. It commeth downe from aboue and not from beneath In semblable manner Righteousnesse is of that nature that it cleanseth the cogitations of men from noysome affections and studies It is the sweetest solace of a godly mans minde it easeth their consciences which thereby discharged of the burthen of sinne aspire to the heauens It is not contaminated with the fantasies of vaine persons nor the doctrines of deceiueable Heretickes It giueth moysture to our barren natures whereby wee yeeld forth fruite acceptable to the Lord. It asswageth the ardencie of mans concupiscence It perswadeth both our bodies soules to yeeld obedience both to the will and word of God It cleanseth our conuersations as whereby we may the better trauel to the harbour of health And comming downe from the Lord is of his Highnesse made vnto vs an influence of his grace and goodnesse as whereby wee be so seasoned and tempered as we remaine acceptable vnto his glory 6. The manner of bestowing it Sixtly the manner of powring downe these Graces as Raine on the Earth puts vs in minde of three principall Vertues in the Lord which bestowes them as first his large bountie secondly his fine liberalitie thirdly his exquisite wisdome His bountie is apparant in his gift his liberalitie in the abundant largenesse thereof and his wisedome in an orderly disposition The gift is of his loue his liberalitie of his abundant riches and his wisedome of his eternall prouidence He giueth and that freely without respect of any reward or any thing in man mouing him therevnto In his liberalitie hee giueth to euery man abundantly yea the very wicked are not left without the sense of his goodnesse in that he sendeth forth his Raine to fall as well on them as on his Saints The Prophets are full of Metaphors to set forth this the Lords liberalitie to men Although therfore there was a time when the Prophet Ioel threatned the disobedient with warres and troubles in the which they should bee constrained to breake vp their Plough Shares into Swordes Ioel. 3.10 whereon should follow famine and ruine in the Lords anger Yet the Prophet Isay to declare this large liberalitie of the Lord at an other time prophesied that the people should conuert their Swordes into Plough Shares and their Speares into Sythes Isa 2.4 for he would send them great plentie of fruites in the time of peace Thirdly as the Lord powres downe the Raine with an orderly dispositiō on the earth so powres he forth the effects and fruites of righteousnesse on his people after his diuine will in wisedome as
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
that right worshipfull and vertuous Matron Mistris Cotton and al yours to the heauenly Landlord who be blessed for euer Norleigh in Deuon this first of Ianuary Anno salutis 1606. Your good Lordships to be commanded in all dutie IOHN CARPENTER THE PLAINE mans spirituall Plough CHAP. I. God speede the Plough HE that well beginneth for the most part well succeedeth A good beginning hath the like end as that Builder which best plotteth best prospereth And truly wel he beginneth Eales 12. 1. and soundly he plotteth who remembring his Creator the sooner in his youth beholdeth his face and seeketh in all his endeuours to glorifie his blessed name This method hath our heauenly and most learned Schoolemaister taught and prescribed vs in his doctrine First seeke yee the kingdome of God and his righteousnesse and rightly obserued the same in his life and actions for our imitation when according to the prophesie of the sweet Psalmists Psal 16.8 of Israel He set Iehouah before his face who therefore stoode at his right hand to the ioy of his soule and stabilitie of his glory when others fell And heere is both standing and falling for where this rule is not holden the waight of the walls as laide on a sandie foundation is with Nimrods Babel subiect to a sodaine downe fall Gen. 11.9 The very sweete Spowsesse whom King Saloman bringeth in reporting her aduentures seeking for her Soueraigne Cant. 1.3 found him not because she obserued neither the due time nor the true maner thereof For shee sought him in her bed by the nights that is in voluptuousnesse and securitie signified by the bed and by ignorance and errors noted by the nights Ioh. 21.6 In like maner as the Euangelist tels it the Apostles of our Lord not yet fully confirmed went forth to fish and caught iust nothing for that they laboured in the night neither regarded to cast forth their nets on the right side of the Shippe But that the holy Spowsesse might best finde him whom her soule loued she is taught by the watchmen how where and to what ende to seeke him and that those vnfortunate Fishers might catch they are aduised by their Maister both to labour in the bright morning and to cast out their nets on the right side of the Shippe that is to labour with knowledge and integritie as such as are beautified with Vrim and Thummim The Lord GOD willing that wee should take this course without feare or fainting as well for the obtaining of things necessarie God will that we shoâ—d pray vntâ— him at the beginning of our labours as for the comfort of our soules and glorie of his name commandeth vs to call vpon him to aske to seeke to knocke yea and to continue this exercise Next to encourage and animate our spirits he hath promised to heare vs and to grant that whatsoeuer wee shall aske or desire of him in the name of Iesus Thirdly the Lord being as good as his word granteth and giueth vnto such as cal vpon him euen his holy Spirit and all things needfull as well for their bodies as for their soules Fourthly as the necessitie of man prouoketh it so is the exercise of holy prayer most sweete and comfortable Therefore the godly in all ages haue beene in this much delighted and felt the greatest solace in the middest of their greatest afflictions perswading that as they set the Lord before their eyes hee was to them as their father both willing to blesse and declaring his power to preserue them and therefore praying vnto him they call him their father in the heauens Noah the eight Preacher of righteousnesse as he before faithfully depended on the Lord his God from whose grace he had both coÌ„menced and proceeded in that great work of the Arke wherin Gods glory and Noahs faith did appeare Gen. 8.20 So comming foorth thereof hee aduentured not his husbandry vntill he had built an Altar to the Lord and laide thereon his oblations to the honour of his name Abraham being called out of his owne countrie by the Lord euer placed him in his eyes offred Sacrifices vnto his Grace Geâ— 12.7 24.14 28.20 and thence proceeded to the performance of his word Also his seruant Eleazar being sent from him with a charge in the Diuine feare first inuocated the Lord desiring him to prosper his iourney The same rule obserued Moses Dauid Saloman and other the godly of those times In the new Testament we haue the blessed examples not onely of our Lord Iesus praying to his father but also of his holy Apostles and Disciples who gladly learned and followed him therein Act. 1.14 In the first of the Acts when they had assembled about the choyce of Matthias in Iudas place they had not onely Preaching an orderly choyce of persons and casting of Lottes but also and that chiefely prayers as whereby they might moue the Lord to supply and to effect that which neither themselues nor any other without his holy hand was able to performe for his glory All the which was purposed and done not onely for them then An example for vs to seek the Lord before all things but also for vs now and chiefely for the Teachers and Ministers of the word that they might not onely bee willing to bestowe their studies and endeuours to Preach and divulgate the word and the same to confirme by their owne godly examples but also both to prefixe and affixe mette prayers to the same thereby to desire the Diuine ayde by whose grace and blessings those labours of theires in his Vineyarde and husbandry might bee made fruitfull yea and that wee might knowe whether they either teach others or heare others teaching them there is no fruite or encrease to be presumed or expected from the power or practise of man but from the Lord who onely giueth both to the speaker and also to the hearer not onely a tongue to speake and an eare to heare but also that fruit and profit of either as whereby his name might bee glorified and themselues edified and comforted for eternall life Moreouer the very heathen The heathen how they began Poets and wisemen of the Gentiles haue not neglected but most carefully regarded to begin their workes with the Inuocation of those diuine powers which they most affected worshipped as froÌ„ whose graces they were perswaded their labours and studies might enioy the happier fine whereof followed this Distich Aâ— loue fit orfum ne Serpeâ—s det tibi morsum And therein howsoeuer some haue vainely hunted after the praise of worldly men the better sort as Philemon Socrates Plato and such did euer ayme at the Glorie of the highest power the which they placed for the chiefe scope of their labours and therefore from thence expected ayde and continuall assistance But by how much greater the worke in action was of estimatioÌ„ so much the more regard they euer had of this ground-plot knowing
husbandry whereof wee may timely reape and gladsomely vse and enioy the ripe and soueraigne fruits in all peace and quietnesse through Iesus Christ our true happinesse Amen CHAP. II. Pietie the scope of all the holy Scriptures SAint Paul endeuoring to perswade Pietie not onely to Timothy but to all the elected Saintes 2. Tim 3.16 commendeth vnto both him and them the holy Scripture which hath as he affirmeth his chiefe ayme to this scope that the man of GOD may be absolute Ro. 15.4 A double vse of the Scripture being made perfect vnto all good workes and for whose better acceptation writing to the Romanes deliuereth thereof a double vse the first serueth for Doctrine the second for consolation The Doctrine instructeth men not only what is this vertue and wherein it consisteth but also the ready way how by what meanes to obtaine and enioy her The consolation encourageth both them that seeke her and perseuere in her waies to hold on and continue without feare or fainting for seeing that they which will liue godly in CHRIST IESVS shall suffer persecution for that the olde Serpent standeth as an enemie opposite to their peace it is necessarie that they should not onely bee taught what they ought to doe and what they ought to flye and so in the true vse of Pieties Plough bee perswaded to worke out their saluation in feare but also to bee encouraged to proceede and preseuere in the knowne truth and studie of Pietie in the full assurance of GODS mercies and hope of eternall felicitie To and for the former are annexed Admonitions threatnings Iudgements corrections refutations such like as are not onely requisite but needefull to beate downe the pride of mans nature and the presumption of the enemie and so to till and manure as it were mans vnfallowed soyle to the latter belong the louing promises graces and sweete mercies of GOD which is no lesse necessarie then the former to succour sustaine and consolate that which is readie to perish in the deepe consideration of his owne imbecilitie and vnworthinesse And thereof is it that the LORD GOD who might iustly by his supreame authoritie haue onely commaunded and compelled all men to the obseruance of this seruice and dutie without any other reason An argumeÌ„t of God loue to man doth neuerthelesse in his great loue and mercies allure and encourage them to come and labour in his field with the sweete promises of meete wages and eternall rewardes yea hee doth most gently and with vnspeakeable kindnesse perswade and entreat them to be reconciled vnto him and to dwell in his house To this purpose was that doctrine preached that Iesus Christ was sent vnto vs from his father to blesse vs Act. 3.19.26 in turning euery one of vs from our inequities he would that wee should amend our liues and conuert to the Lord that our sinnes might be done away when the time of refreshing coÌ„meth in the presence of the Lord. In summe this is the scope of the Scriptures both legall Propheticall Historicall Euangelicall and Apostolicall that thereby men might be taught and perswaded to repent and belieue and that they might finde and obtaine remission of sinnes and eternall life through Iesus Christ So are we certified therein both of Pietie and her princely reward the former whereof is declared in those two other wordes Pietie and her reward Repentance and Faith the latter in those two other wordes Remission of sinnes and eternall life A place taken from Hos 10. Vers 12. But nowe of and among so many pregnant places as the holy Scriptures affoord vs concerning this argument I haue gladly made chiefe choice of that one wherein the Prophet Hoseay Preaching to those tenne Tribes of Israel which had before fallen away from GOD by the wicked counsell of Ieroboam the sonne of Nabat and long wallowed in their sinnes and abhominations without amendment or remorse saide thus to them in the name of the Lord So we to your selues in Righteousnesse Reape after the measure of Mercie Plough vp your fallow Ground for it is time to seeke the Lord till hee come and raine Righteousnesse vpon you In the which words the Prophet hath two principall parts whereof Two generall parts of the whole discourse the one is an Exhortation to Pietie the other is the conueience thereof The former hath his efficacie of the Lords coÌ„mandement to the which they should in equitie obey the latter of the Lords gracious promise of mercie rewards which both consolateth encourageth them to performe Againe in the former is seene what the Lord God requireth of his people namely Iustice and Mercie In the latter we learne what they are to expect and hope for from his gracious hand namely the fruit of Righteousnesse Finally Couenants and conditions betweene God and vs. these two points containe the couenants and conditions had made and concluded betweene God and his people and so that if they will take and enioy the benefit of the Lords promises they must be carefull to obserue the conditions and promises on their part made and prouided But before wee attempt to pearce the bowells of this present place knowing that the occasion of the Prophets exhortation may well stand for a meete introduction and no meane helpe for the better vnderstanding of the Lords pleasure therein we may neither omit nor neglect but carefully regard and duly consider of the same The occasion of the words The Prophet perusing the case and condition of the Israelites vnto whom the Lord sent him to preach in the dayes of Ieroboam the second of that name found that part of the land of Israel right resemblant to the field of the foolish couered ouer and ouer with bryars Pro. 24 3â— bushes and thornes into the which he knew well it booted him little to cast the soueraigne seede vntill the same were cleansâ—d of those vnprofitable things for as the Lord saith The seede falling into the thornes is choked and made vnfruitfull and therefore hee wisely aduised Iudah Ierusalem by the Prophet Ieremy Ier. 4.3.4 Plough vp your fallowe ground and so we not among the thornes For notwithstanding all the great mercies wonderfull workes of the Lord done too for this people far beyond that he had done too and for other nations whereof he was worthily called the God of Israel The ingratitude of the Israelites and their condition they knowne by the name of the people of God before all other the inhabitors of the earth which required their great gratitude godly obedience yet were they ingratefull and long time wallowed in their stubborne disobedience whereby they had quite extinguished the feare of God true Religion and all Pietie For from the raigne of King Ieroboam the sonne of Nebat who had set vp the Calues in Bethel and Dan to be worshipped and thereby had subtilly allured and drawne away those ten
in the old Testament noteth not only that diuine motiō which is agreeable with the lawe of God which is enkindled of the spirit of God by the which a man resemble the image of God in the which he was created but the fear of God obedience to the Lawe holinesse integritie honestie goodnesse and grace and therefore as the Genus or generall voice of all vertues it hath beene rightly opposed to the Hebrew Reschayah or Greek Adikia that is Iniustice the generall voice of all malice transgression guiltinesse profanity impiety naughtinesse and vice Thus therefore the holy Psalmist placeth those two wordes opposite the one to the other Thou speaking to God Psal 45. louest Iustice or Righteousnesse and hatest Iniquitie or naughtinesse The same obserueth Saloman Iustice preserueth the vpright but Wickednesse ouerthroweth the sinner In which two places there is found a diuers acceptation and reward according to the diuersitie of the persons and their contrarie qualities God loueth the one hee hateth the other the one he saueth the other hee destroyeth for thus being contrarie in nature and qualitie they may not partake the like life and lot And as in those two wordes namely Iustice and Iniustice or Righteousnesse and wickednesse hath beene well obserued the oddes and difference betweene all vertue all vice so by two other words of the same rootes is set foorth the contrarietie betweene the persons in whom those contrarie qualities raigne and beare sway the first whereof hath the Hebrew Tzadic expounded by the Greeke Dicaios by the Latins Iustus and by vs translated A Iust or Righteous person Such as was Abel and Noah and Abraham and Lot and Zacharie and Elizabeth and Iames and other like who although as beeing men they were not free from originall guilt were neuerthelesse before manie others cloathed in the habite of vertue accepted with the Lorde approoued by an honest life before men and set forth for examples of imitation to the posteritie The second word is Raschay and is translated by the Apostle Adocamos that is vniust wicked vnquiet a troubler a seditious and damned person Such as was Cayne and Nimrod and Esau and Saul Iudas and their like whose iniquities and naughtie natures are depainted forth to be abandoned And of this contrarietie vnder those two wordes we haue many testimonies both in the old and new Testament Abraham speaking to the Lord touching the ouerthrow of the wicked Sodomites amongst whom as yet inhabited righteous Lot saide Gen. 18.23 And wilt thou destroy the lust with the vniust the righteous with the wicked And shall Catzadic Caraschay the righteous be as the wicked that be far from thee Dauid also in the Psalm by the same words makes the like common difference betweene those two contrary persons and their liues the which hauing described thus concludeth For the Lord knoweth the way of the righteous and the way of the vngodly shall perish Psal 1.6 Prou. 12. Vers 2.5.6 16.12.13 14.21 26. Eccle. 3.17 Salomon no lesse then nine times in one Chapter of his Prouerbs puts the like differēce vnder the same words betweene those vnlike persons And in his Preacher he saith I said in mine heart God shall iudge the righteous and the vngodly Finally to those two persons as to those of a farre contrary constitution nature qualitie and life the Sonne of God both applieth a farre contrary title and also to either of them giueth a contrary reward when to the one that is the Righteous hee saith Come yee blessed of my father receiue the kingdome prepared for you from the beginning of the world And to the other that is the wicked and vngodly hee saith Depart yee cursed into euerlasting fire prepared for the Diuel and his Angels But hereof wee shall speake somewhat more in the combination of those two vertues Iustice and Mercy hereafter in place conuenient The holy man Iob speaking of this Vertue declareth what the same is with the true vse thereof in his owne person Iob. 29.14 I put on Iustice and it couered mee and iudgement was as a Roabe and Crowne For the godly being cloathed in this habite haue therein neither rent nor seame beeing artificially wrought and composed of many golden threedes as Faith Loue Charitie Hope Prudence Chastitie Diligence Liberalitie Mercy Goodnesse and other like the which in the Apocalips are called the pure raines of the Bride Apo. 19.8 and interpreted in the Plurall number the Iustifications of the Saints In regard hereof Noah was witnessed to be Isch tzadic tamim A man righteous and perfect Gen. 6.9 or righteous of perfections that is iust and mercifull in the which sense Christ calleth him a iust man which is a man of mercies The prophet Ezechiel Ezec. 18.5 describeth such a man generally in two points that is he forsaketh euill he doth that which is good and then soone after he numbreth vp certaine particular vertues alluding as to that of Dauid in the first and fifteene Psalmes And thus the wise Collectors of Salomons Ecclesiasts Gal. 12 13. hauing declared his contempt of the studies deuises and vanities of worldly men reduced all his particular sundry precepts touching mans righteousnes perfection vnto two general heads that is to say Fear God and keepe his commandements the which as they testifie is the whole dutie of a man as whereof hee is esteemed iust Noah was iust and walked with God Gen. 6. And this was notably expressed in that excellēt cōmendation which the holy Scriptures giue vnto that righteous man Noah before mentioned who hauing the habite of vertues walked with God which is so much to say as that he had conformed himselfe or applied himself in all things to the Lord the which may be well gathered of the word Hithhalech which being coniugated in the Hebrew Hithpael hath a reciprocall signification noteth that Noah dedicated consecrated applied and conformed himselfe vnto God that is in holines righteousnes and perfections Loe thus we see what is ment by the word Iustice or Righteousnesse Neuertheles as one thing ought to be considered with another that thereof wisedome may bee had wee must note This is not wrought of mans abilitie but by God that yet there is no righteousnesse no iustice no vertue no perfection nor any meet conformity of man to the diuine image that is either wrought or effected in man of mans owne witte wisedome studie industerie action or merite for thereof is man vtterly depriued seeing that euery man is a lyar a vaine thing and being a sinner hath euer neede of the grace and mercy of God but all the abilitie wisedome and sufficiencie of man and euery good gift commeth down from him that saith vnto his people I made thee that thou shouldest serue me that is God Almightie to whom belongeth the kingdome the power and the glory for euer For as the learned Doctor saith In omni opere bono non
nos incipimus postea dei omnia adiuvamur Aug. in Psal 51. c. In euery good worke wee our selues doe not first begin the same and then afterward are assisted by the mercy of God but it is he that first inspireth both our faith and loue towardâ— him without any of our good deserts preceeding And seeing that this vertue as it is saide is a diuine motion inspired into mans heart I remember that Dauid praying to God for the same did first desire God Psal 51.10 to Create a newe heart within him As if he shuld say That which must steed me in this matter must come from aboue neither is there any thing in mine heart already that can be made to serue in this businesse therfore it is needfull not that my old heart be renewed but that I haue another heart not made or framed of the old but created to the which also ô Lord I beseech thee to renew within me thy spirit which I haue enioyed heretofore of thine especiall loue and fauour towards me Therefore although the Lord both commandeth and commendeth the labour and diligence of man as the meanes wherby he is willing to exhibite vs his graces yet doe all our labours and diligence nothing profit vs therin except there be both loue and grace in the Giuer that is in God who iustifieth and frameth mans heart to his Image and will for the sake of his sonne For this grace and mercy proceeding from that diuine loue doth euer preuent vs and go before our faith our loue our vertues our Iustice Yea this is the same whereby wee haue further engendred in our hearts and made able to apprehend that Iustice the which as a good Tree groweth and buddeth and beareth fruite namely all those godly vertues qualities and actions which are required of that man whom the Lord hath iustified And therefore in our iustification Two things in our Iusttification there is not onely the faith of the Belieuer but also the grace of him that iustifieth This meate our Sauiour when in his Doctrine he saide Ioh. 15. Without mee ye can doe nothing that is yee cannot bring fourth any manner fruite either healthfull or profitable neither are yee able to doe any good work acceptable to the Lord except ye belieue in me and by your faith remaine in me And hereof is it that when Saint Paul speaketh of mans iustification being very warie that nothing thereof be yeelded to mans workes or merits hee saith that we are iustified sometimes by grace sometimes by mercy sometimes by faith approaching grace for it is most certaine as Augustine saith againe that the grace is of him that calleth Ad Sympli g. 2. vocantis est Gratia c. Grace and faith and the good workes followe him which hath receiued that grace neither yet are the workes such as obtaine grace but such as proceede of grace And this he maketh plaine by a notable Simbole or similitude For the fire saith he scaldeth not that it may be hoate but therefore because it is hoate nor therefore runneth well the wheele that it may be round but for that it is already round So no man worketh well that hee may thereby receiue grace but therefore hee worketh well because hee hath already obtained it for how can he liue iustly which hath not bin iustified how can he liue holily who hath not bene sanctified So said Augustin alluding to the words of Christ First make the tree good and then the fruit will be good for a good man from the good treasure of his heart bringeth foorth that which is good but on the other side yee can not gather figges of thistles the euill man from the euill treasure of his heart bringeth forth that which is euill and how can ye think or speake or do well when your selues are euill By this wee see that howsoeuer our aduersaries would that our perfect iustice should depend on our workes that no worke seeme it neuer so good before men is a perfect worke of Iustice except it be wrought by the person iustified Whereof it was saide that the very Prayers of the vngodly are turned into sin Neither may wee imagine No good worke but that which followeth grace that any work endeuour studie thought or Action is eyther acceptable to the lord or profitable for mans soule without this precedeÌ„t grace which proceedeth from the eternall loue of God in his sonne the Which we may explane by a familiar example though taken froÌ„ an heathen History without iust offence Valerius Maximus Valer. Max. Lib. 2. among his examples of memorable deeds maketh mention of one Liuius Torquatus Manlius a noble Consul of Rome and of his Son â— right valiant and couragious gentleman This gentleman saith he being of a couragious mind went forth with his men of Warre waged battaile against another Nation his fathers enemie but without his said fathers leaue fauor or knowâ—edge and thereof got the victory and a famous conquest in the iudgement of all men who at his returne home praised his valiant exployt noble action with the highest applause the which they all hoped would not onely be confirmed but also tripled by his most noble father Howbeit Torquatus contrary both to their hope and his expectation did not onely preseÌ„tly vnfold his great dislike of his son who aduentured to goe forth without his will consent and so in his disgrace but also al the action great exploit of his aduenture for he commanded him to be slaine for a sacrifice Satius iudicaus patrem forti filio quam patriam miliâ—ari disciplina carere Iudging it better that a father wanted such a valiant son then that the country should be depriued of her militarie discipline In like maner we should beware that we presume not to get credit with the Lord by any worke that we shall endeuour to doe without his grace good wil preuenting vs or to thinke that we can be righteous holy acceptable vnto him but that he first iustifie vs in his son And truly besides this memorable example the very experiment of mens dealing after the course of nature and reason informeth vs of those things The order of Noahs approbatioÌ„ Gen. 6.8.9 But passing by them let vs againe returne to those examples Testimonies of the holy Scriptures and therein first consider the method and order of the righteousnesse and approbation of holy Noah It is reported of him First that he found grace in the eyes of the Lord. Secondly that he was a righteous man Thirdly that he was perfect Fourthly that he walked with God In that he found grace are two things obserued First that the Lord louing him did fauour him next that hee gaue him faith wherby to finde and apprehend that diuine grace In that hee is saide to be righteous wee are taught that the Lord who had fauoured him and graunted him faith did also approue and
our afflicted neighbour and helpe to relieue him with that which is our owne The which definitioÌ„ hath foure principall branches The first whereof is that Mercy is an affection of the minde against the opinion of them which place this vertue onely in externall actioÌ„s For neither are those to be esteemed vertues which haue not their originall in the heart or minde of man Therefore as Wisedome saith Giue me thine hart So those Scribes and Pharises were reiected of the Lord and their workes reprobated because whiles they seemed to honour him with their lippes their hearts were farre away The next is that Mercy is that affection of the minde which condoleth that is sorroweth and lamenteth together with and for another Or as Augustine againe saide Aliena miseriae in nostrâ— corpore compassio the compassion of anothers misery in our owne bodies In such sort Ieremy pittieth and lamenteth the wretched condition of his people and Christ sorrowed together with Martha and Mary lamenting their brothers death Thirdly in this definition is found somewhat added of our beneuolence whereof our destressed neighbour might be relieued comforted or eased for it little helpes the afflicted that wee condole with him in his condition except that also we exhibite and bestowe somewhat whereof hee might hope for remedy or reliefe To this the Apostle perswading said we should remember the words of the Lord Iesus that it is better to giue then to receiue Acts. 20. Io. 6. Thus the Lord had not onely compassion on the people which wandred as sheepe without a shepheard but gaue them for their comfort the bread both for their soules and their bodies The fourth and last point is that we exhibite and bestowe on the afflicted for his coÌ„fort not another maÌ„s goods but that which is our owne For if we take from one man giue to another we shall declare our selues cruell whiles we would seeme mercifull And thus should the good affection of the mercifull minde be expressed in those actions deedes which are not only called but are indeed the works of Mercie Gregorie Grego his 3. termes would that those works should be coÌ„teined in Giuing counsailing teaching but Lyra Lyra 3. better comprehendeth them in the helping or releeuing others with our wealth with our workes and with our Counsaile But best of all our Lord Sauiour Christ perswading to this right excellent vertue Christ his 4. poynts of Mercie teacheth meÌ„ first to loue next to blesse thirdly to work fourthly to pray Yea Loue your enemies blesse them that curse you do good to them that hate you and pray for them which hurt you In another place be setteth downe foure other wordes to expresse this vertue Mat. 5.14 viz First Iudge not secondly condemne not thirdly forgiue Fourthly giue Anâ— finally in an other place he produceth sixe braÌ„ches or works of Mercie in that saying to his Saints standing on his right hand As first I was hungrie ye gaue me meate 2. Thirstie ye gaue me drinke 3. Harbourles ye tooke me in 4. Naked ye cloathed me 5. Sick and ye visited me 6. A prisoner and ye comforted me To the which some others haue added one other work of mercie and made in all the number seuen aptly comprehended in this Monostich 7. workes of mercie Visito poto cibo redimo tego colligo condo that is To visite to giue drinke to feede to redeeme to cloath to harbour to burie But because this belong rather â—o th' externall action then to the minde thereâ—ore may not fully expresse the whole vertue alâ—hough they declare her in the workes some oâ—hers combyning this latter with those former words of Christ doe gather both from th' one and â—he other fourteene branches of this tree 14. Branches of Mercies tree whereof â—euen may be applyed to the exercise of the body â—nd seuen to the affection of the minde and comprehended them all in this Tristich Voslio poto cibo tectum do visito soluo Comodo compatior converto dono remitto Arguo supplico consulo do quoque quodque talentum To cloath to giue to drinke to feede to harbour To visite to paye to lende to pitie to conuert To bestowe to remit to reprooue to beseech To counsaile to giue of whatsoeuer good thing I haue Now this must not be forgotten that as we may not vniustly take from one to bestowe in Almes on another so whiles wee endeuour to declare our good affections by our good works we haue a care to doe those works well Doe good works well least they loose their proper grace remembring this that when Christ spake of Almes and the workes of Mercy he aduised his Disciples to obserue three things As first a good affection secondly a conuenient handling thirdly a good end that is that first the heart and minde bee well constituted in loue faith and the Diuine feare next that the persons times places and occasions be duely regarded thirdly that the whole be referred to the glorie of God the good of our brethren and the discharge of prophane dutie the first whereof noteth heauenly wisedome the second godly discretion the the third gratefull obedience the beautifull ornaments of a faithfull and mercifull person Moreouer as the vertue Mercy is an affection of a condoling minde as that whereby man is touched or moued towards man it is requisite to consider with the semblable discretion to what kinde of persons this affection is extended To whom Mercy is extended As it was before saide that it respecteth the miserable condition of the wretched and afflicted person But there be which would constraine this Vertue or rather the effect of this Vertue to foure sorts as namely to the Poore the Righteous the Widowes the Elders respecting the poore for their pouertie the Righteous for their innocency the Widowes for their insufficiency the Elders for their reuerence Pro. 12.10 Against the which kind of persons the vnmercifull and cruell in all ages haue bent their furie and rage saying as in the Booke of Sapience Sap. 2. Let vs oppresse the Poore Let vs persecute the Righteous Let vs wring the Widowes and let vs not spare the hoare heads Gal. 6.10 But Saint Paul speaking of our good workes meaning no doubt the workes of mercy exhorteth vs to doe good to all men but chiefely to the houshold of faith wherein hee would that wee should extend the fruites of mercy especially to the godly but yet so that wee ought not neglect all others or withdraw our willingnesse of doing good vnto all that neede the same In the which no doubt hee had an eye to the Doctrine of his Maister who in his true exposition of the Lawe Mat. 5. 6. and 7. willeth that this goodnesse bee extended euen to our enemies as it is before remembred Loue your enemies Blesse them that curse you do good to them that hate you pray for them
else-where inviteth the Lords people not onely to the former but also to the latter in both the which conioyned and enioyned to man consisteth Omnis summa Christiana Disciplinae Religionis the summe of all Christian discipline and Religion Now therfore we may first gather consider of the most pregnant testimonies then of the examples in practise thirdly the signification of the words so conioyned as which beeing knowen we may the better vnderstand obserue the true meaning of the Prophet and the Diuine will in this his exhortation Iustice and Mercie Isay 57.1 The Prophet Isaiah conioyneth the words thus The righteous man perisheth and no man regardeth it in his heart The men of Mercy are taken away Pro. 21.21 and no man considereth it Salomon hath this combination Who so loueth Righteousnesse and Mercie findeth Life Righteousnesse and Honour Daniel in his good Counsaile to Nebucadnezar Dan. 4.27 maketh this conjunction Breake off thy sinnes by Righteousnesse and thine iniquities by Mercie to the poore Micheas the Prophet in his Chaine lincketh them together thus Hee hath shewed thee ô man what is good and what the Lord requireth of thee Mich. 6. namely to doe Iustice and to loue Mercie The like hath Zacharie saying in the Name of the Lord They shal be my people Zach. 8.8 and â— wil be their God in Righteousnes and Mercie To â—e short Christ Iesus in the newe Testament Mat. 5. haâ—ing pronounced them happie that hunger and â—hirst after Righteousnes by by added Blessed â—e the Mercifull In this and many other places wee finde not onely the apte coniunction commendation of those two vertues so placed but â—lso the glorious rewarde of the same annexed â—hereto as that which orderly followeth the peerâ—esse plough of Pietie in the true vse And truely as wee haue found for the former 2 Examples of practise â—s Iustice and Mercie disioyned and set apart for â—ither of them besides the testimonies many noâ—able exaÌ„ples of practise so also haue wee for those â—oth conioyned as wherin the Saints of yore deâ—laring themselues as the children of the highest Righteous Mercifull Heb. 11. haue in their times bene wel reported of as the Apostle saith writing to the Hebrews left behind them not only a perpetuall memory of their Pietie but also the like instruâ—tion and example thereof to all others in posteriâ—ie who seeing and considering well of those verâ—ues holie perfection might be thereby occasioned to follow them therein to the high praise of God their owne soules health Gen 6. It is therefore â—eported of Noah that hee was not onely a righâ—eous man but also that he was perfect walked with God Abraham being a righteous man Gen. 18 declared himselfe mercifull in his kindnes to the Sodomites to Lot Gen. 18. to the Angels to Strangers and in a word in many such workes of Mercy Iob. 1 8. Epoc. 32 3â—.32 The like may be easily found and approued in the holy man Iob in Moses the seruant of God in Dauid the King in the noble Captaine Nehemias Neh. 1.4 and 58.10 11.16 in good Tobiah Tob 1. Luk. 1. Mat. 1. in the Priest Zachary and his wife In Symeon theâ— iust and godly man in Ioseph the husband of Mary and to passe by many others beyond all the Iustice of the Lord hath bene mixed with mercy in the admirable redemption of mankind in and by the meanes and merite of his sonne Iesus in whom also these vertues as in the image of the father haue and doe euer shine and declare themselues to the glory of God and eternall benefit of his elected Saints 3 A double Iustice Thirdly finding these wordes with semblable examples thus conioyned and of such affinitie we may well perceiue how the Propheâ— aymeth to that double Iustice required of man that is not onely to that contained and commanded in the second but also in the first Tabie of the diuine law by the which men might obserue that word of Christ Pelican in Prou. 21. Gual in Hos 10. To make not onely the fruite good but first the Tree and then the fruite wherby the Tree is known and approued For except the Tree be first good there commeth thereof no good fruite Whereby we see this matter likened to a Tree with her fruit The Tree is our Iustice * The Tree of Iustice the fruite is our Mercy in the former is respected Iustification in the latter Sanctification And this necessarily followeth the former as the fruit the Tree if the Tree be good Wherof I may say that the former produceth Iustification the latter Opera Iustficati the works of the person iustified For the former which is the Tree whereof mercie springeth it is doubtles that Righteousnes of God Iustice is approued which being perfect blamelesse holy and sound in it selfe was yet neuer reprehended or reprooued by the wisedome of God nor iustlie condemned by the children of of meÌ„ but hath bin and is shal be by â—he â—a raÌ„t of holy Scripture worthelie iustified approued and commended by God and his Saints and not denyed but rather acknowledged and confessed euen by the verie Diuels and vngodlie persons though against their willes by the constrainte of the spirite of trueth to the glorie of God and the consolation of the godlie But Christ hath said Obiect that the holy Ghost comming into the worlde reproueth the worlde not onely of sinne but also of Righteousnes Iob. 16.8.9 because they beleeue not in him This indeede is true neither may the word of Christ be thought to contrarie â—he worde of the Prophet in this place for wee must vnderstand that our Lord distinguisheth of â—he word Righteousnes or Iustice and as a learned â—ather writeth Nisi esset institia falsa Iustitia Dei â—on diceretur vera were there not a false Iustice the â—ustice of God should not be called the true Iuâ—â—ice But the Iustice of God is called as it is indeede the true Iustice therfore there is some oâ—her Iustice which is the false Iustice and lyable to â—hat reprehension of the holy Ghost neither as the case now standeth is there any Righteousnes either naturall morall legall pharisaicall or politicall in man which may be iustly exeÌ„pted from the same No Iustice approued but that which is of God 1. Cor. 1.19 For the naturall Iustice was lost in Adams fall the morall wanting faith by mans concupiscence is sinfull the legall is abandoned by transgression the pharisaicall reprobated by hypocrisie and the politicall is by lewd foolishneâ— opposed to the Iustice wisedome of God The maine reason of this reprobation of mans iustice is the want of saith as Christ witnesseth because they beleeue not in mee without the which whatsoeuer is done Iob. 16 1â— is condemned for a sinne seeme the same neuer so goodlie to the eyes and iudgement
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
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
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
and good workes ye studie and learne to be employed in the Spirituall husbandrie and therin consider well what ye ought to sow and what ye ought to reape For whatsoeuer a man soweth that shall he reape Gal 6. so that whosoeuer soweth in in the flesh shall thence reape corruption but he that soweth in the spirit shall of the spirit reape life euerlasting CHAP. X. Of the Seede the Sowers and the manner of the fructification thereof THere be two kind of Seedes the one is of Impietie the other of Pietie betweene the which as also betweene the seuerall Sowers thereof there is as great a difference as betweene the East and the West The former is a seede of the wicked a seede of corruption and sinne taken from three dangerous enemies whereof the 1. is priuy the 2. domestical the 3. familiar whereof beeing by them sowen spring the pride of life the lust of the flesh the lust of the eye wherof it is in meet place hereafter plainely spoken by the which the good Seede is oftentimes annoyed in the Lords field But from hence wee are right happily disswaded by the true consideration of the true Seede of Pietie The seede of Pietie which is to be sowen for the increase of Iustice and Mercie as also by them by whom the same is to be sowen and cast forth for as much lieth in the nature of the seed so not a little in the wisedome of the Sower for as men may not gather grapes of thornes so neither finde we commonly good successe to follow the foolish or idle husbandman Semin Sunt quadam Semi◠na vtilia quaedā sterilia c. for the Seed one saith which in this I gladlie remember there be Seedes some profitable and some barraine Those barraine or vnprofitable are the words of vaine preachers as also the words of the Philosophers But those are right profitable Seedes which are neither withered nor consumed with anie vaine glory or fond curiositie And this good Seede is the Word of GOD The word of God being indeed the manifestation and expression of the Diuine Will as well touching his essence as touching his purpose and workes past present and future in the breathing of the holie Ghost by the Prophets by Iesus Christ and by his Apostles and Euangelistes powred forth from the bosome of the euerlasting Father and by his commandement not onely described in the bookes of the olde and newe Testaments but also preached and taught through the same Spirit by the ministery of his Seruāts to this end that God might be made knowne vnto men and that the man of God might be instructed and made apte for euery good worke This is that soueraigne Seed the which according to his diuers effects respects is called knowne by so manie sundry names in the holie Scriptures especiallie in the hundred nineteene Psal Psal 119. wherof there is not any one verse of an hundred threescore sixteene wherein the same is not mentioned with some praise of the sweetnes vtilitie puritie dignitie glorie eternitie and goodnes thereof It is called the Word of the Lord for that thereby the mind and will of God is expressed the speech of God in that it is pronounced and written to be heard or read to mens vnderstanding the Lawe of the Lord because the Lord hath both prouided giuen it vnto men as wherewith they be obliged and kept in the obseruance of certaine duties the Precepts of the Lord in that it forbiddeth terrifieth men from euill the Cōmandements of the Lord in that it admonisheth and perswadeth men to do good the Testimonies of the Lord because hee by his Prophets testifie the same vnto men the will of God for that thereby his will is declared his Testament in that it is confirmed commended vnto vs by the death of his Sonne the Testator his Iustice because the obseruers thereof by faith are iustified his iustifications for that the works thereof are correspondent to Iustice his Iudgementes because the contribution therof are extended by Iustice his wayes because hee dealeth and directeth men according to the same his Truthe in that all the sacred Scriptures doe aime to Christ the perfect truth and in the same are performed c. Now this word of God aswell by Christ as by the Prophets and Apostles is well likened to the Seede which the husbandman soweth in his field especiallie for two causes First in respect of the Sower The word of God likened to the Seede The sower God and his endeuour and practise theron Secondly in regard of the nature order manner of fructification of the seede being sowen There be diuers Sowers of this Seede in the Spirituall field The first most principal is the Lord God himselfe whom in regard therof Christ calleth an Husbandman For this is the same which giueth Seede to the Sower fruit therof vnto him that truely laboureth He giueth the word euen the word of life that immortall seede this he soweth this hee distributeth this hee increaseth with prosperous effect to the vse benefit of his Saints as the Prophet Dauid and Isaiah Psal Isa 55. testifie This indeed is the same without whose help whosoeuer planteth or whosoeuer watereth whether Paul or Apollo he is iust nothing profitable the which Saint Paul considering praied for the Corinthians 2. Cor 9 10. that hee which ministred Seede to the Sower would also minister bread for foode and multiplie their Seede and encrease the fruites of their Righteousnes that in all things they might be made rich vnto all bountifulnes which caused through him and other his fellow labourers in the Lords field ioy thankesgiuing to the Lord. Next although the Lord God be most able of himselfe through the Spirit to sowe this Seede in his fielde The Prophets Christ and his ministers are Sowers nor vseth at all times the meanes and ministerie of men hauing thousand thousandes of Angells readie to serue him at all times and in all places yet in his profound wisedome hath he thought good to exhibit vnto men such meanes thereto as best fitted mans nature capacitie And therfore as the good housholder or husbandman appointeth calleth and sendeth forth his seruants to labour in his field the Lord God hath chosen called and sent forth into his Church not only his holy Prophets with this soueraine Seed in the spirituall seed-lappe that is their mouthes but also his onely begotten Sonne the Lord Iesus who came forth from his Fathers bosome and in his Ministrie was named the Crier in the wildernesse who cried out saying Hearken to this ô Israel and all yee that haue eares to heare nowe heare Then after him came forth his holy Apostles and Disciples into the world who also faithfullie distributed that Seede which they had receiued beeing in the execution of their charge well likened to the voice of that Crier as was also Iohn the
Baptist who named himselfe not the Crier but the voice of the Crier in the wildernes for Christ himselfe was that Crier or true preacher of Righteousnes vnto men the ministers of his grace are the voice of this Crier by whom the worde of the Crier is brought vnto vs. At this time the Lord soweth this seede by the preachers and ministers thereof who are also compared to the same Criers voice whose mouthes hands he filleth for this worke with his hiâ—den treasures as wherby they are furnished and made able ministers of Christ faithfull disposers of his secrets And in this are they the Lords Embassadors or Messengers Gregor August ep 1. ad Iub to bring â—nto men from his high Grace his letters of Auâ—horitie For the word of God the holy Scripâ—ures which they preach and produce for the instruction and edification of the people are as cerâ—aine Epistles of the Almightie written or sent to his Creature the which a certaine learned Father well weighing thus said Ecce de coelo coelorum Rex Regum c. Beholde the King of Kings and Lord of Lords yea our Redeemer hath vouchsafed to direct his letters vnto vs from the highest heauen by the ministerie of his Prophets and Apostles that thereby wee might knowe that which is necessarie to be knowne for our saluation and glorie The Ministers of the worde likened to the Sower And these persons are likened to the Sower especially in six points First in that he obserueth the qualitie of the land or place Secondlie the congruitie of the time Thirdlie the quantitie of the Seede Fourthlie the qualitie thereof Fifthlie his owne treadinges And sixtlie his yearely regard operation in about the same 1. the Land Thus the Sower of the spirituall Seed considering that the same is to be sowen and distributed either thicker or thinner according to the qualiry of the place or soyle that is the persons and their constitutions to whom the same is to be ministred he measureth forth the word of God proportionallie according to that rule whereof Father Gregorie sometimes said In praedicatione secundum qualitateâ— Auditorum formari debet Sermo Doctorum that the word of the Teachers in their preachings ought to be framed according to the qualitie of the hearers For all men are not of the like capacitie of the same diet and disposition nor is it meete that the holy things should be giuen to doggs or the pretious pearles cast before the swine Again it is noâ— profitable for the sicke person to haue sweet potions where neede purges nor pleasant plaister where hard corasiues ought to be applied Therefore considering what the Lord hath done by his Prophets and Apostles the Minister Preacher is to vse applie sometimes threats iudgemeÌ„ts sometimes promises mercies now the law with the rigour thereof and then the Gospel with the comforts of the same Againe doctrines exhortations instructions refutations and such nowe more then lesse as he shall thinke it best for the qualitie and nature of his hearers Secondlie in this he also obserueth the congruitie of the time and season 2. The congruitie of the time For as in some places are required rather sowing in other places late sowing as in moyste places they must sowe sooner and with more speede lest the seede putrifie with the moysture of winter before it take roote in drie places latter that when the weather commeth on it it vanish not away In like sort there be some like moyst ground namely those which are filled with fleshlie humors lustes and they need to be preueÌ„ted they which resemble the drier ground are those which are more religiouslie minded which therfore will more gladly receiue and nourish the seede and these must not be neglected in the due time Touching the dutie of the Sower Eccl 11. to either of these thus saith the wise man Sowe thy Seede in the Morning and also in the euening Let not thine hand rest â— for thou knowest not whether shall prosper this or that or whether both shall be alike good Thirdlie the Sower regardeth the quantitie of â—his Seede 3. The quaÌ„tiâ—ie of the Seede casting lesse therof into the fat moyst earth then into the lighter and drier earth for in the fatter it shall more multiplie fall downe and waste but in the other it may be all will not prosper euen so the preacher casteth the Seeâ—e of the word more fullie vnto the grosse sinner lesse on the person better qualified for such a sinner needeth more labour and teaching then the godly yet the godly must be sustained by the same as the foode of his soule wherof his faith first came and his vertues enabled Fourthlie the Sower considereth the qualitie of the Seed 4. Quality of the Seed for there be seeds which fit not all kindes of earth and againe some not so good or strong of nature as others therefore as he fitteth the seedes to the soyle so hee taketh the best and refuseth that which is weake and vaine Euen so the preacher of the word as it is before said in the nature of soiles chooseth applieth seuerall doctrines matters for euery part again abandoning refusing all vaine babling vnprofitable reeds of fooles the legends of the Monks the curious opinions of the vaineglorious the discourses of profane philosophers the amorous conceits of peeuish Poets and all such like noysome tares he onely taketh vseth disposeth the true word of God of the which the holie Ghost hath made him a Minister Thus In omni quod dicitur Gregor necesse est vt Causa tempus persona pensetur c. In euery thing that is spoken needfull it is that the matter the time and the person be weighed As whether the words of the senteÌ„ce be ratified with truth Whether the same be answereable to the time and whether the qualitie of the person nothing impugneth the truth of the sentence the congruitie of the time for hee casteth forth his dartes against the enemie with commendation Who first doth see and well obserue the enemie but hee is nothing praise worthie who for want of good obseruation striketh a faithfull citizen in steede of his enemie Fifthly the Sower regardeth his own treadings 5. The Sower treadeth well that whiles hee soweth in one place hee may not conculcate and treade downe that which is cast in some other place and therefore he keepeth a due order measure in his steppes euen so the sowers of the spirituall Seedes ought to be not only well qualified in learning life and behauiour as made fit for this labour as were Christ and his Apostles but also to be circumspect in the disposition of the word carefull in the manner of â—heir dealings They must take heed that whiles they seeke to recouer the peniteÌ„t sinners by the promises of sweet Mercies they encourage not the obstinate
roote in mens hearts as the Seede in the earth secondlie in that it groweth to a blade or hearbe thirdlie in that it beareth or shutteth forth an eare and fourthlie in that it yeeldeth the full corne in the eare This our Sauiour doeth not onely confirme but addeth three other Reasons of this Analogie wherof the first is taken from the continuall growing of the Seede the second from the fructification thereof the third from the vse The first is found in that similitude of the Kingdome of heauen Marke 4.26 where a man casteth Seede in the grouÌ„d sleepeth and riseth vp night and day the Seed springeth groweth vp he not knowing how The second Matth 13.8.24 in the example of that Seed which falling into the good ground toke roote grewe vp and brought forth fruit some thirtie some sixtie some an hundred folde The third is that Parable of the good Seed which the husbandman tooke sowed in his field which in the time of haruest was gathered from the tares and brought into the barne for the vse commoditie of the husbandman Whereby is seene the wonderfull nature of the Seede in growing the great encrease the goodly commoditie therof to him rhat laboureth in the same for this is that immortall Seede Ioh 3. whereby men are engendred to life euerlasting the power of God to saluation to all that beleeue Therfore the Lord willing that his children should be drawen forth of the darkenes into the light from ignorance vnto the true knowledge of God and so preserued by Faith iâ— him thus exhorteth Search yee the Scriptures for they testifie of me hee that hath eares to heare let him heare that is the word of life he that hath an hearâ— to conceiue let him conceiue it hee that is wise let him hearken and follow it hee that wil be blessed let him meditate therein day and night neither is the holie Scripture without abundant store of those and such like exhortations admonitions and perswasions to the thankfull acceptation and right vse of this soueraine good Seede the Word of God the which therefore the true seruants of God doe beleeue embrace obey Io 8. 10. according to that saying My Sheepe heare my voyce and he that is of God heareth the word of God CHAP. XI The kinde of Soyle wherin the good Seede is to be sowen with the manner of the manurance therof AS the Lord God hath not onely required of his people those two noble vertues Iustice Mercie but also taught them how to procure expresse the same by two metaphoricall words taken from the labour of the husbandman in his field as Sowing and Reaping so now by two other like wordes as Fallowed ground Ploughing he declareth first in what kinde of lande the Seede should be sowen and then by what kinde of husbandry the land is to be tilled and prepared for the Seede The land lyable to this vse 1. The land fallowed is named in the first tongue Nîr made of a verb which signifieth either to till the ground or to eradicate cast forth the thorns weedes of a land before it be sowen with good corne that worde vseth the Prophet Hosey Hos 10 1â— Ier 4.4 Laur Val Seruius the which Ieremie confirmeth in that when he had said Plough vp your Nîr or fallow ground he added and sowe not among the thornes The Latines translate it Noualé which noteth either that land which is yearly renewed with manurance seede or that which is first broken vp with tillage or manurance and made fit for the seede we call it the fallowed land as namelie that which was sometimes ouergrowne combred with thistles bryars weeds and such like noysome things and afterward by the wisedome labour of the good husbandman turned vp so let lie at rest for that yeare to the end that the weedes and those noysome herbs being mortified and the soyle mollified made better it might be fit to receiue Seede they eare following in the which sense not onely Paulus Iurisconsultus Varro and Plinie haue taken it but also the Poet who therof hath written Virgil Alterius idem tonsas cessare Nouales Et Ségnem patiere situ durescere campum Againe Impius haec tam culta Noualia Miles habebit Hee meaneth such principall grounds as had bene well curried and prepared with the great labour toyle of the husbandman the losse wherof hee much bewailed So by this fallowed land is vnderstood that which is well cultured and seasoned for the Seede by the metaphor ot translation sometimes places sometimes persons or any other thing which by the study endeuour lab out or diligence of man is made fit and applyable to the vse of that whereto it is destinated or appointed Next although the worde of this Action is Plough yee breake yee or turne yee vp is in the holie tongue generallie applied to euerie kinde of labour which the husbandman vndertaketh for the culturage and better manurance of his land yet it chiefly signifieth that which is to be performed with the Plough or Soule drawen of the Oxen called of the Hebrewes Machrescheth The Israelites went down to the philistines Machrescheth 1. Sam 13. â—0 to sharpen euery man his Share or Soole which worde is made of that verbe which signifieth to plough the field as with Oxen or horses As it is said in the law Thou shalt not plough thy field with an Oxe an Asse yoked together So it is saide that Iobs Oxen were ploughing in the fielde and Samson from thence tooke that parable If ye had not ploughed with my he offer Iudg 14.18 ye had not found out my riddle But as the former word so also this by translation signifieth sometimes the malice of theÌ„ that afflict or oppresse others sometimes necessary corrections and punishmentes for the amendement and preparation of mens hearts to pietie goodnes somtimes the whole action endeuour right course of a Christian in his calling of whom ther is daily required a renouation by a meditation or exercise in Gods law considering his naturall concupiscence and continuall slydings Of the first acceptation wee heare the Psalmist in the person of Christ thus to complaine Malice The Ploughers ploughed vpon my backe and made long surrowes Psal 129. From this kinde of labour Salomon disswading men Pro 3. saith Thou shalt not plough euill vpon thy neighbour or brother that is thou shalt neither imagine nor execute anie euill thing on thy brother Hos 10. This Hosey calleth the Ploughing of iniquitie The like hath Eliphaz in Iob Iob. 4.8 they that plough iniquitie and sowe wickednes reape the same * Of the second signification 2. Correction Hos 10.10.11 the Lord in Hosey saith Vt is my desire that I should chastise them afterward he saith Ephraim is as an Heaffer vsed to delight in threshing
or treading out the corne wherein is pleasure as there is paine in ploughing But I will lay my yoke vpon her faire necke I will make Ephraim to ride Iudah shall plough and Iacob shall breake the cloddes or harrowe 3. A Christian mans action The third acceptation of the word we finde in the prophet Isaiah Isay 28. Shall the Ploughman plough all the day that he might sowe and that word so translated hath the Euangelist Two men shall be ploughing in the fielde Againe hee that goeth to the Plough and looketh backwarde is not fit for the Kingdome of God in the which speeches are noted the office and function of the true Christians with their continuance in the labours of the same But now concerning this coniunction and iniunction Plough or breake vp your fallowed or prepared land wee finde that Salomon in a certaine proverbiall speech conioyning both the words hath the like in effect Pr 24.27 Prepare thy work without and make ready thy things in the fielde as who should say play the good husband in the manuring dressing and culturing of thy land to auoid the inconuenience that followeth bad husbandry for I passed by the fielde of the slouthfull and by the vineyard of the man without vnderstanding and loe it was all growen ouer with thornes and nettles had couered the face therof the stone wall thereof was broken downe Luke 35. S. Iohn the Baptist endeuouring to perswade this good Husbandrie saith Euery valley shall be filled and euerie hill shal be brought lowe crooked things shal be made straight and the rough wayes shal be made smoothe all the which words are likewise metaphorical signifie what the Lord God required in them which should be prepared for the acceptation of the holie Messiah And the Lorde himselfe hath a Parable to the like effect of the sower which cast forth his seede into diuers kindes of earth whereof that onely receiued the seede to profit which was the good ground that is the same which was by this kinde of husbandrie well manured and prepared But whereas Salomon leaueth it in the bare metaphor The Metaphor expounded the others haue added an exposition as not onely for them then but also for vs to whom the Lord hath graunted to knowe the misteries of his kingdome Therefore Ieremie hauing taken vp this metaphor by and by expounds it thus Ier 4. Be yee circumcised to the Lorde and take away the foreskinnes of your hearts ye men of Iudah and inhabiters of Ierusalem lest my wrath come forth like fire and burne that none can quench it because of the wickednes of your inuentions And herein he teacheth amongst other those two things first what is meant by this land or ground Next what is the husbandrie theron required he would that we should by this grouÌ„d vnderstand not that naturall Element or ground accustomed to the materiall seede but the heart of man yea and by the figure Zenegdoché which vnder parte comprehendeth the whole the whole man The grouÌ„d is mans heart whose life conuersation and wayes before the Lord are commonlie iudged discerned by the coâ—stitution of the heart or thought the fountaine of all mans wordes actions and endeuours But the heart of man naturallie and without this tillage or fallowing is comparable to the thornie barraine and waste ground which neuerthelesse beeing circumcised Fallowed or circumcised that is fallowed and well manured is like vnto the good ground thereof called Gods hushandrie according to Paules speeches to the Corinthians after that they had bene occupied in the studie and practise of Pietie yee are Gods husbandry that is the hearts circumcised the land well manured and a people holie and well prepared for the Lord. Also Iohn the Baptist expoundeth the metaphor thus Prepare ye the Lordes way Repent Amend your liues and bring yee forth fruites worthie amendemeÌ„t of life And the Lord declaring the parable of the Sower and his field tells his Disciples that the good ground is He that heareth the word and vnderstandeth it which also beareth fruite bringeth forth some thirtie Mat. 13. some sixtie some an hundreth folde Although somtimes by a field is meant the World Mat. 1â— and by the good seede Gods children yet here as he said by the Seed is meant the Word of God and by the field the persons to whom the same is preached by the which many be called but fewe that is those which are comparable to the good ground are perswaded So neither hath the prophet Hosey here left his Metaphor without his exposition when to the same hee added It is time to seeke the Lord. To seeke the Lorde is to sowe for righteousnes In the which words hee compareth all that whatsoeuer is before spoken of the good Ground for this compreheÌ„deth the hearing of the word the vnderstaÌ„ding of the same Faith obedience Iustice Mercie Vertue AmendemeÌ„t Repentance the true conuersion of man vnto God By this therfore we gather that the Lord knoweth howe farre off the people of Israel were from the right practise of the wise and prouident husbandman in this point as that in steede of sowing for Righteousnes in the fallowed Land they sowed among the thornes and ploughed wickednes whereof ensued inquitie as pride couetousnes gluttony wrath enuie luxury crueltie and many other vngodlie fruites whereof the wrath of God enkindled was now ready to fall on them he did in his great mercie and long suffering yet endeuour by the ministery of his prophet to withdraw them from such their sinnes miseries and to allure them to Pietie and goodnesse by perswading in them that good * affection or passion of minde That is true repentance wherewith beeing deepelie touched in the bitter sense of the diuine wrath conceiued against them for their sinnes they might be heartily sorie loath their sinnes thirst after mercie hunger after righteousnesse and turne againe vnto the Lorde from whom they had bene estranged in the leaudnes of their mindes This is indeede the same which the Greekes vnderstood in their Metánoiá Metánoia but the Hebrews more fullie in their Thescubah noting with the former a renewing of the minde and with the latter a turning again into the way from whence a man had erred and is so much to say as the conuersion of a man vnto God not onlie in minde but also in bodie and in both wherein beeing truely mortified he might again be renewed and conformed vnto the Lord in holinesse and righteousnes Against this is directly opposed that Meschubah Mescubah or turning away as from God to the Diuell from all good to all euill wherin is found wickednes and destruction In a word the prophet by this exposition of the Metaphor preacheth true Repentance which hee knewe to be the onelie way to recouer those wandring persons and therfore most necessarie as that without it the sinner is not
pardoned of his sinne and so profitable as in the which hee findeth that timely both mercy life wherof also it is that those persons are said to sinne vnto death The sinne vnto death which cannot repent and they are said to be borne of God exempted from sinne which truely and timelie repent To the which we haue not onely manie Tstimonies as in the Prophets Isaiah Ezekiel Ieremy others but also most notable examples as of Dauid Solomon Manasses Magdalen Peter Paul and manie such who haue not onely taught that at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart the Lord doth pardon him but also haue sensiblie felt and proued the effect of the same In regard wherof the godly Fathers of the church haue both thought and spoken verie honourablie of this godlie vertue Among others the learned Chrysostome therof saith O Repentance which the Lord being mercifull doest remit sinnes openest the gate of Paradice healest the man contrite makest glad the sorrowfull recallest life from death restorest mans estate renuest honour giuest boldnes reformest the vertues fillest man with grace more aboundant And Cyprian Cyprian ó poeniteÌ„tia quid de te Noutrefe ramus hath a very excellent praise therof O worthie Repentance what excellent or strange matter should I report of thee All things bound vp thou loosest All things loosed thou shuttest vp All aduerse things thou mittigatest all contrite things thou healest all things confused thou brightenest all things desperate thou cheerest And this is in deed that new life which necessarilie followeth that newe birthe wherof our Lord disputeth with Nichodemus Ioh 3. the which as the same Chrysostome saide is more glittering then golde brighter then the Sunne The repentant sinne not against the holie Ghost that which neither sinne quaileth nor defection ouercommeth nor desperation daunteth Wee neuer â—ead or found that anie man hath or may fall into â—hat damnable sinne against the holie Ghost to whom the Lorde giueth true Repentance as wee â—ightlie define it for albeeit that sinne be not rightly defined finall impenitencie but is indeede that Obstinate peruicacie or stubbornnesse vntill death The sinne-against the holy Ghost Heb. 6 4. 10.26 by the which a man not by ignorance nor by infirmitie nor by feare nor by an occasion but by a certaine determinate malice of minde is turned away from the doctrine of the Gospell and so persisting doeth hate and persecute the knowne trueth of the same yet because the Lord hath debarred them this noble Grace which sinne against the holy Sptrit many haue so defined it knowing that if the Lord in mercie would grant them true Repentance they could therewith be remitted liue Therefore the Lord hath bene willing that his people should be drawne therto by many perswasions arguments as by Isaiah Wash you make you cleane Let the vngodly man forsake his Own waies and the vnrighteous his owne imaginations and turne againe vnto the Lord. And by his Sonne hee saith Come vnto mee allye which trauaile be heauie laden and I will refresh you These and manie such comfortable wordes hath the Lorde vsed to them on whom hee is willing to shewe mercie and vnto them onely Io. 1. 3. he giueth that peerelesse vertue and therwithall grace and power to be made his children in the new birth and to honour him as theiâ— best Father in a righteous and honest life And from heÌ„ce are rightly gathered these generall motiues causes 1â— Motiues to repentanceâ— perswading men to the estimatioâ— desire of this thing whereof the first is the consideration of our owne condition being great daylie transgressours of the lawe of our heauenlâ— Father wherof we should be sory and amend our liues The second is the remeÌ„brance of the Lords commandement which commandeth admonisheth vs to repentaÌ„ce The third is the goodnes long suffering of God who allureth and daylie and hourelie wayteth for our returne vnto him The fourth is the diuers kindes of Calamities of this life wherwith as with a rodde our heauenly Father humbleth vs and assayeth to draw vs vnto him whiles we be negligent Fifthlie the vncertaintie of our liues knowing that death is certain but the time therof vncertaine neither after death is there place left vs to repent therfore we should not delaye nor neglect to take the opportunitie therof Sixtly the sodaine comming of the iudge in the most terrible and latter iudgement against impenitent sinners Seuenthly the paine eternall of them which liue and die without repentance Eightlie the consideration of the sweet comforts commodities which follow them which timelie repent Ninthlie the examples of them which haue returned vnto the Lord as Adam Dauid the Niniuites others who timely obtained mercie and saluation from the Lord who is so willing to forgiue them that returne vnto him Tenthly and lastly the fearfull exaÌ„ples of the impenitent whoÌ„ the Lord hath shut out froÌ„ his louing mercies as Cayn Esau Saul Iudas Diues in hell who sought for mercie but obtained it not By this we learne what is meant by Plowing and turning vp of the fallowed land for the soueraine Seede CHAP. XII The heart of man is likened vnto the Earth or Land both fallowed vnfallowed NOwe that wee may yet better vnderstand the Metaphor with profitable fruite let vs examine these two pointes First why Man or Mans heart is likened to the Earth or to the vnfallowed Land Man is likened to the Earth for 7. causes Next why the heart of the Godly man or repentaÌ„t sinner is likened to that Fallowed or tilled soyle As for the former wee find that man is called Earth and that his heart is comparable to the earth First because he was taken from the Earth into the which he shal againe returne Gen. 3. Secondlie by reason of his nature corrupt which is as the earth colde drie and therby barraine of all good thoughts godlie endeuours neither is the same easilie perswaded to goodnes but by the diuine grace therefore no lesse comparable to the Rocke or Stone as the prophet saith Amos. 6 1â— Shall the horses runne on Rockes thar is on a barraine or hard land to plough for the sowing of Pietie Thirdlie for that as the earth is ponderous and tendeth downeward so man is weighed downe by the tight of his sinne yea in his corrupt nature hee hath for his centre the depth of hell whitherto hee daylie tendeth were he not sustained by the finger and mercy of God in Christ Fourthly as the earth hath many and diuers shapes and changes according to the diuersitie of the times seasons and constitutions of the aire so is mans heart and Man himselfe most vnconstaÌ„t wauering and reeling too fro now of one constitution then of another after the manifolde changes and chances of this life Fifthlie as the
prepared HAuing before spoken of the sowing of the seed and that it is required the lande wherein the same seede is sowne should first be well fallowed whereby the tares and weedes may be mortified and suppressed that the good fruites might ensue without hindrance it is now in question with what instrument this is to bee wrought and performed But seeing that al things are difficile and so hard as fewe men can expresse them wee hold him happie which by the diuine grace is made able thereto for it is certaine that the natural man cannot conceiue the things of the holy Ghost as wee plainely see in the example of Nicodemus Ioh. 3. â— 2 with whom Christ disputed concerning mans Regeneration teaching him to vnderstand diuine thinges by the similitudes taken from the truth of things terrene After whose example wee may againe consider the Husbandman how and with what instrument hee dealeth in this point of good husbandry as wherewith the better to ease himselfe expedite his worke The chiefe Instrument of his Action is that Aratrum which wee call the Plough wherein are found fiue generall partes to bee considered as First the Soole with his members Fiue parts of the Plough Next the Oxen which draw it Thirdly the Holder which directeth it Fourthly the Leader who allureth it Fiftly the Driuer wh prouoketh it To the which also wee may adde one other thing which thogh not any part of this Plough yet incident and conuenient to the better preparation of the Land and that is the Harrowing wherein also are considered three partes That is 1. The Hart owes which breake the Clods Three parts in the harâ—owing of the LaÌ„d 2. The Horses which draw 3. The Driuer who yoketh them Comparable to the which we haue found a â—ertaine spirituall Plough and like Harrowes in â—â—d by the true vse whereof the spirituall Husâ—â—ndman may with the more facility and better â—eed effect that which is required and thereby â—uch ease himselfe touching the great paines â—rowes of his handes about the Earth Gen 3.17 and 5. â—9 which â—e Lord had cursed according to that prophesie Lamech in the naming of his sonne Noah who â—erwarde became so good a Husbandman â—ow in the examination of the Parts let vs first â—â—nsider of the Soule which is that Instrument â—erewith being fastened to the Oxen The Soule with che parts therof 14. the Husâ—â—dman rippeth vp his land for the Seede and â—â—â—rein we finde besides some others fourteene â—s or members as they follow viz. 1 The Share 2 The Shippe 3 The Culter 4 The Beame 5 The Tractorie 6 The ground Rise 7 The broad hale 8 The Round Halt 9 The Chaine 10 The farther Wheele 11 The neere Wheele 12 The Axell 13 The Key 14 The Tawe â—o the which particular parts and members so many Actions and vertues of Righteousnesse and Mercy may be compared viz. 1 Contrition of the heart 2 Humility of the Spirit 3 Confession of the mouth 4 Maceration of the flesh 5 Hope of Remission 6 Patience in affliction 7 Conuersion of minde 8 Correction of works 9 Combination of vertues 10 Meditation of godlinesse 11 Continuance of good actions 12 Inuocation of God 13 Iustification of faith 13 Loue of the Spirit A memoranduÌ„ for the Ploghmen in the field Loe in this sort is the Soole of Pieties Plough framed as whereby the verie Plough men labourers in the field following or beholding the Plough may easily as by certain Symboles consider theit owne condition and call to memory those things wherunto the Lord in his word and by his seruants hath inuited seekes to perswade them that being thereby sooner taught they may as good Husbandmen labour in the Lords field both for his glorie and their owne commodity And this that wee may yet better know remember to obserue let vs be contented to peruse and examine those particulars CHAP. XIII .. The first part of the Soole is the Share THe first is the Contrition of heart Contrition of heart likened to the Share of the Soole This Instrument is called in Latine Dentale Dentale of the word Dens or Tooth for that it pierceth or biteth and the vse thereof is to pierce the â—owels of the soyle as therein to force the same â—nd make way for the Culter which followeth â—â—ne to diuide and open that which the Share â—â—th pierced and this very aptly expresseth that â—â—ntrition of heart which is well defined the CoÌ„â—â—ction or wholesome motion of an humble â—inde or sorrowful heart rising of the Recordaâ—â—n of sinnes committed and the feare of Gods â—â—ements on the same and is declared with 〈◊〉 sighes and weeping eyes And howsoeâ—â— wee finde the same to be occasioned by any â—â—â—â—rnall action wee most know it to be the veâ—â— worke of God then wrought when by the 〈◊〉 and iudgement of Conscience he openeth 〈◊〉 a man the greatnes horrour of his transâ—â—ssion and sins demonstrateth to him his high pleasure with an iminent plague for the same 〈◊〉 it slicteth on his heart the bitter sense oâ— his â—â—ath as whereby hee is forced to feare to tremble and to feele the eager gnawing wringing torment of a guiltie Conscience now as readie to be drawn to the Iudgement Seate and thence as gultie to bee sent forth to the place of execution that so beaten downe daunted and mortified he might afterward be made capeable either of grace and consolation in the Lords mercy or being left to himselfe might fall through dispaire into eternall death and damnation With this Share did the Lord pierce and wound the hearts of those Iewes to whom Peter preached accusing and charging them with the betraying and murthering of the Lord Iesus which had iustly prouoked the Lord deserued the paine of his iust iudgements whereon being pricked in conscience they said vnto Peter and the other Apostles Act. 2.37 Men and brethren what shall we doe The same Share pierced the Publicans the Souldiers and the people when Iohn the Baptist told them that the Axe was laide euen to the roote of the tree so that euery tree that brought not foorth good fruit was to be hewen downe and cast into the fire This was the preaching of the Lawe whereat also Dauid Manasses Peter Magaalen accusing themselues as guilty were brought to contrition And indeede Dauid after the experience of this instrument found that it was not onely a thing profitable for him as whereby not might begin to proceede with Pieties Plough Psal 50. but also a pleasing Sacrifice vnto God the which is strongly seconded by the Lord himselfe who saith To whom should I look but to him which is poore and contrite in heart and trembleth at my wordes Esai 66.2 Therefore the same Paul much commendeth 2. Cor. 7.7.8 writing to the Corinthians and addeth Though I made you sorie with a Letter I repent not though I did repent Againe I now
and your Brother and Sauiour Therefore should yee also be patient which are his children and my brethren and by me preserued Againe God is patient to you ward therefore should ye also be patient not only towards him but also one towards an other of you And surely as the Soole is imperfect without the Ground-Rise neither can a Christian be a sufficient labourer in the Lords field or meete qualified for this Spirituall Plough without patience For by this hard things are easie grieuous matters are made tollerable and sowre thinges seeme sweete The contrition of the heart the humiliation of the minde the confession of the mouth the narration of the flesh and the hope of remission is mightily confirmed and established by this Christian vertue Therefore let vs harken therein to the Lord and his holy Apostles which exhort and perswade vs to helpe on the Plough with this powerfull Ground-rise CHAP. XX. The seuenth part of the Soole is the broad Hale THe sixt member of the spiritual Soole Conuersion of mind is called Stiua and englished the Handle or Hale on the which the Plough-man holding his hand by winding and wilding the same turneth the Soole and correcteth the worke comparable therein to the Mariner who holding the Helme of his Shippe turneth about the same and correcteth the errour of his course at his pleasure And of this as hauing a double vse there be two sorts as whereon either hand of the Plough-man might leane for the better framing of the worke The one is called the Broad handle the other the Round-handle to the former is fastened that which is called the Ground-rise by the which the furrow is cast vp and fully perfected and this noteth the Conuersion of the minde as the other the correction of the action both the which are no lesse necessarie then the turning of the turfes and amendement of the faults For the turfe being thereby loosed from the ground must bee altred as that which was before downeward turned vpward and that which was vpward turned downe Againe by this kind of correction that which was old must be renewed and the spinie turse changed into a gentle soyle But first of the former By this is meant the altring of the affection and the conuersion of the minde It is well knowne that the mind in his right nature is the same by whose light all inferiour vertues are directed and gouerned and by the which beeing well qualified a man is made able to iudge betweene truth and falshood good and euill But without this as deuoide of reason which hath her seate in the minde a man is comparable to the perishing beast Here was it where the Lord imprinted the image of his nature and happy had bin our condition had not that soueraigne image bene taken from sinful man But as saith the Wise man Man sought out many inuentions yea the Serpent as a venemous Salamander infected this part of mans soule which being therby as the roote of a tree poisoned could thenceforth naturally yeeld no wholesome fruit Isa â—7 â—0 Rom. 1.18 Thus man hauing his minde surcharged in most pittifull wise fel out of his wit as one cast into a lewd minde in the vanity whereof he walked hauing his cogitation darkened and became a stranger from the life of God through the ignorance that is in him But seeing the Lorde is willing man should be restored and brought home he giueth him by his spirite an alteration of mind being chaunged from euill to good from the diuell to God And this God chiefly required in that word of the wise man My sonne giue me thine heart for hauing thine heart I shall easily haue thy body also Mans hart and mans minde We may here note that the minde and the heart of man doe often signifie one and the same thing in the Scripture as the fountaine or roote of all his cogitations words actions and endeuours Adam had turned his minde or heart from God when he listned to his wife and turned to the Serpent but then he began to turne againe when hee ackowledged his sinne and sought to the Lorde for mercie The Israelites in the Wildernesse had forgotten God that made them but then they began to remember him and to chaunge their mindes when they began to repent So the Iewes captiued in Babylon for their auersion forgetfulnes of God Psal 137. began at length to turne towardes him and remember Sion Thus also Manasses and Dauid and Salomon and Peter and Paul turned from their former wicked liues wherein they had offended the Maiestie of God and came home againe humbly acknowledging their errours And this is that which our Sauiour teacheth in the comming home of the lost Sonne to his Faher against whom he had sinned being now of another minde and constitution then he was when hee went from home Saint Paul perceiuing not only the praise but the profit of this good alteration desired the Romans by the tender mercies of God to be changed by the renewing of their mindes Rom. 12.2 1. And S. Peter Pet. 4.1 put for our example Christ Iesus to whom hee would wee should in minde bee conformed Ier. 31. And this the Prophet vnderstoode in the person of the children of Ephraim who had beene estranged from Gods grace and now desired to bee reclaimed and receiued into fauour againe saying Conuert thou me and I shall be conuerted for thou art the Lord my God But Dauid Wee neede new harts to shew the manner of this action desired God to create in him a new heart and renew the right spirit within him Where note that this worke must bee framed not of any thing in our selues but another heart is to be created that is not made or framed of that older heart but created that is of nothing by a new worke for the word to create is to make something not ex praeiacente materia but of nothing For so indeed need we to haue new made hearts that the holy Spirit may againe be renewed to vs in the same For it is certaine that wee haue turned away from the Lord with the Prodigall Sonne and louing darknesse more then light haue thought the pleasures of sinne for the time better then the diuine graces which last for euer wherein wee must confesse with Dauid Daniel that we haue egregiously erred transgressed and offended against God and the Angells But now wee are better resolued and thinking more reuerently of the Lord in goodnes are by this readie to renew our former loue and turning our hearts againe vnto our God doe endeuour to serue him in singlenesse of minde This is that which the Prophet Ioel would perswade when hee saith Rent your hearts and not you garments Ioel. 2.13 and turne to the Lord your God Loe this is that first Plough-handle and such is the true vse thereof Now let vs consider of the second CHAP. XXI The eight part of
the Soole is the round-Hale BY the former handle of the Soole called also the Broade Hale is signified the turning about 7 Correction of the words and works c. and correction of the heart minde and inwarde affection of the Soule Now by this second called the Round-hale there is noted also a correction of mans words workes actions conditions and endeuours that therein the conuersion might be not onely in the minde or inward man but also without in the members so in the whole man is a perfect conuersion answerable not onely to the Greeke Metonoiah but also to the Hebrue Teschubah the altring or renewing not onely of the minde but of the whole man That is the meaning of the Prophet when hee saith Turne againe vnto the Lord Conuert thou vs and we shall be conuerted The order thereof wee may learne from the practise of the cunning Phisitian who endeuouring to alter the constitution of his sicke Patient applieth to cold causes hotte medicines and to hotte humours colde things as that with the cause of euery maladie The order of conuersion might with his contrary be best maistred and suppressed the like we may take from the vsage of the husbandman who into his hungry fields brings the fattest soyle into snapy and wet places hotte lime ashes and sand into high earth the sound marrle and into stony ground the cleanest worthe Euen so in this conuersion it is required that against wicked vices there be opposed all godly vertues Thus taught our Sauiour Christ who came into the world to saue sinners and thereto as Simeon prophecied to be the downe-falling Luk. ◠and the vprising of many in Israel which is meant not onely of sundrie persons diuersly affected to whom he allots a contrary retribution but also of one and the same singular person or persons in whom he destroyeth the kingdome of sinne that in the same he might set vp and establish the kingdome of righteousnesse And in this hee wrought the ruine of pride by his humility the ruine of auarice by his liberalitie the ruine of luxury by his chastitie the ruine of enuie by his charitie the ruine of gluttony by his sobrietie the ruine of wrath by his patience the ruine of sloath by his diligence in a word the ruine of all wickednesse by his righteousnesse A certaine man endeuouring to perswade to this patterne counselled as thus translated Vnto the sicknesse of the Soule the contraries apply Giue Niggard of thine owne thou wanton bend to chastitie Turne Enuie into loue and Pride to good humilitie Yeeld Glutton to Sobrietie thou wrathfull patience loue In fine to bridle youthfull flesh the Rodde of Nurture proue Luk. 3.5 This rule taught Iohn the Baptist in his preaching of Repentance Let euery hill bee brought lowe let euery valley bee filled vp let thinges which are crooked be made straight and that which is rough be made plaine The same Ezechiel hath without a metaphor saying Ezec. 18.21 Let the vngodly man turne away from his vngodlinesse and doe the thing that is right And Daniel counsailing Nabuchadnezar thus Breake off thy sinnes by righteousnesse Dan. 4. and thine iniquitie by mercie The meaning is that men should cast away the deedes of darkenesse and put on the armour of light that the errour of their liues might bee redressed and themselues turned to the truth and brought from the power of Sathan vnto the Lord their God This is the enkindling of the blacke cole which hauing fire in it shineth bright yea this is the well culturing of mans vntrimmed land wherby the face and forme thereof being changed renewed and all things perfected hee is made liable both in body and minde to the heauenly and soueraigne seede Howbeit we must neuer forget this that both the beginning the proceeding and the effecting of this holy worke of mans Conuersion is not of mans owne will or abilitie but that which belongeth onely to his grace who hath created him and by his Spirite in his Sonne renueth them which belong vnto his kingdome The necessitie and manner of the Lords diuine worke therein hee declareth in his disputation with Nichodemus concerning the same saying Verily verily I say vnto thee Io. 3.5 except that a man be borne of water and of the Spirite he cannot enter into the kingdome of God Where he meaneth the Spirituall water whereby wee are baptized by the holy Ghost into newnesse of life The which being an especial worke of God not onely aboue mans abilitie but farre beyond his wisedome to conceiue he is bound to ascribe the praise thereof vnto the Lorde and with continuall inuocations and praiers desires of his goodnesse that as hee is most willing to worke this conuersion in vs by his Spirite we may not any way refuse the good motions of the same but euermore yeeld our selues readie both in minde and members to suppresse vices by the exercises of holy vertues and to turne away from all euill to follow and encline vnto all that is good by the helpe and grace of God in his sonne Iesus CHAP. XXII The ninth part of the Soole is the Chaine 8 The combination of Vertue AFter the two Hales or Handles wee regard the Chaine or Iron-Rope the which being fastned to the Tractorie and grapled to the yokes the whole Soole is pulled forth by the Oxen This Chaine or Rope is made of many Rings or linckes fastened one within an other so as one of thē being drawn forth all the other must of necessitie follow To such a matter aymed those auncient The three Graces wise and gratefull men who framed their three Xarisetes or Graces so as Xaris charin pherei One grace held supported or prouoked an other By this is fitly depainted the true combination prouocation of those motions which are agreeable to the lawe of God inspired and kindled by his diuine Spirite yea those very heauenly vertues and graces which are deriued vnto vs by a measure from the fulnesse of Christ and are appointed to sustaine and followe one an other in these persons regenerate Of this spake Saint Iohn when he saide that From his fulnesse we all receiue Grace Ioh. 1. vpon Grace or one vertue following an other And no doubt of the same spake Paul when hee would that such as beleeued should thereto adde not onely vertue but Proceede from vertue to vertue that is to adde one vertue to an other vntill they were made perfect in Christ But Saint Peter iumpeth iust to the Graces 1. Pet. 15. and numbreth vp sixe particular Linckes for this Chaine saying Giue yee all heede that yee minister in your faith vertue in your vertue knowledge in your knowledge temperance in your temperance godlinesse in your godlinesse brotherly kindenesse in your brotherly kindenesse loue Whereas hee saith Giue ye all heede that ye minister in your faith vertue c. He meaneth not that the power of the action or
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
or shallower as occasion requireth according to the nature of the ground and discretion of the Plough-man By this Keye is signified that true faith in Christ before spoken of whereby Righteousnesse is apprehended and wee iustified and approoued before God For after the proportion of our faith and quality of our beliefe all those excellent graces and vertues are eyther lifted vp or letten downe strengthened or weakened neither is it possible that those former parts of true repentance shall be profitable to the sinner without this by the which whatsoeuer is done is acceptable to the Lord and whatsoeuer is wrought without it is sinful and vile for whatsoeuer is done without faith is sinne by the testimonie of the Apostle therefore it is impossible without faith to please God He that beleeueth in the Sonne of God hath life Aug. de verbis apostoli petr serm 27. Et lib. 1. de pecca iuait remiss c. â—0 de Ciuit. Dei li. 13. ca. 4. because that faith is the beginning of a good life to the which also belongeth eternall life As this is that foundation of things hoped for and the assurance of that which is not seene tunc est fides quando expectatur in spe quod in renondum videtur so is it made the very hand of the soule wherby we take hold on Iesus Christ and apply vnto our selues by his grace all his iustice merits and vertues whereof we be said to be iustified by faith because it pleaseth the Lorde to impute his proper Righteousnesse and vertues to such as apprehend the same by faith By this Abel offered vppe vnto God a more acceptable sacrifice then Caine Heb. 11. by this Henoch was reported of that hee pleased God by this Noah moued with reuerence prepared the Ark by this Abraham being called of God gladly obeyed him by this Sarah being well nigh a hundred yeares of age had strength to conceiue seed by this Isaac blessed Iacob and Esau concerning things to come to be briefe by this Moses and Iosuah and Rahab and Gideon and Barach and Iepthe and Sampson and Samuel and Dauid and the Prophets obtained a good report subdued kingdomes wrought righteousnes obeyed the promises stopped Lions mouthes quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battaile turned to flight the armie of the enemies c. For this is the very key euen the key of the sonne of Dauid which openeth and no man shutteth and which shutteth no man openeth And as without this no man pleaseth God but being iudged sinners are shut out from his fauour and abandoned so by this vertue of the Spirit and power of grace are offered and performed vnto vs that eternall happinesse and peace and all those heauenly treasures which our faithfull hope expecteth Worthily therefore said our Lord to such whom he was willing to helpe and preserue Haue faith in God For he that beleeueth is made holy by the diuine grace to remoue mountaines yea all things are made possible vnto him Finally this is the faiâ—hfull promise of him that is the very truth cannot lie that God louing the world Ioh. 3.16 hath giuen his only begotten Sonne to this end that all they which beleeue in him should not perish but haue euerlasting life and that the righteous man shall liue not by any his owne workes wisedome ability or merits but by his saith Hab. â— 4. This is that faith which commeth to a man by hearing of gods word which is brought vnto vs by his seruants the Preachers Ioh. 20. who are sent vnto vs from the Lord to preach the same To this end that men might beleeue that in beleeuing they might haue life throgh the name of Iesus And as the Pinne in the Soole is fitly placed in the very middest of the same so is faith mightily peazed betweene all other vertues as the very strength by the which they are fortified and tied together CHAP. XXVII The fourteenth and last part is the Tawe Spirituall Loue. THere nowe remaineth one other thing in this Soole no lesse necessarie then any of the former yea and that without the which all the former members of the same are nothing auaileable to this spirituall husbandry That is the Tawe or that yron Rope which embracing the Beame assureth it to the Tractory or Lambe By this is meant that Spirituall Loue which is so often commended and commaunded vnto the brethren of Christ as whereby not onely the mortification of the flesh is fastened to the faithfull hope and so the former is the better susteined and performed by the latter but also the whole Soole with his parts holden together by the helpe of the Key of Christian faith This is that sweete delight of a mans heart towardes something for the sake of some what August which runneth through desire and surceaseth in hope by a desire in lusting for and by a ioy in hauing it Neither if mans heart be good can it be good of any other occasion then by louing that well which is good nor can the same be euill if euer it be of any thing else sauing in not louing well that thing which is good As this Taw is made of three or foure yron rings or lincks of yron fastened one wtihin an other in the order of a chaine the greatest wherof compasseth or embraceth the Beame the second lincked to the first the third to the second and the fourth to the third which is also assured to the Tractory or Lambe So in the spirituall Taw which is Loue there bee foure kindes or branches 4. Branches of Loue. The first which is the highest greatest is the Loue of God the Father the second is the loue of God the Sonne the third is the loue of God the holy Ghost the fourth is the loue of man of God the Father as our Creator and maker of the Sonne as our redeemer and Sauiour of the holy Ghost as our sanctifier and consolator of man as our neighbour and brother Therefore it is commanded that we loue God the Father with all our heartes strength soule minde and whatsoeuer else we haue Loue him for he loued thee first loue him for hee sent his onely Sonne into the world that thou shouldest liue through him loue him for he is thy Father thy King thy God and best good for euer This is well resembled by the great Ring in the Taw which embraceth the Beame and pulleth on those other partes which follow it by which Beame as is before said is signified the Maceration or mortification of the flesh For as this Ring of the Taw compasseth the Beam so Loue compasseth or embraceth true maceration of the flesh in the godly who after the example of Christ being perswaded through Loue to take our flesh therin to be macerated mortified we are well pleased for the loue good affection they haue
to God to suffer and sustaine hunger colde nakednes watchings trauailes persecutions and all afflictions whereby the flesh is often manifested and subdued to the Spirit For this louing Taw Raban in sermon esteemeth nothing hard nothing bitter nothing heauie nothing deadly what hard yrons what bitter wounds what intollerable paines what mortall pangs preuaile to daūt Loue which is a shield impenitrable against all dartes withstanding all swords contemning all perils and diriding all deaths Therof could the most holy Spowsesse say Cant. 5 6 7. As strong as death is Loue much water cannot quench it neither can the floods drowne it If a man should giue all the substance of his house for Loue they would greatly contemne it Touching the second which is that Loue to the Sonne Psal 2. we heare the Psalmist say O kisse the Sonne lest he be angry and so ye perish by the way Againe He is the Lord Psal 45. and worshippe thou him To this the holy Apostles oft perswade and beyond all others 1. Ioh. 1. that most louely Apostle in Christ is in this very emphatical and the Lord Iesus himselfe as he exhorted his Apostles and followers to this vertue so hee willed them to expresse the same by the keeping of his commandements Ioh. 21. by feeding his flocke by mercie charitable actions The reasons may bee taken from the wordes of the Psalmist where hee saith Kisse the Sonne c. That is first he is the Son of God the Father of right ought to beloued next if we loue him not he will be angry thirdly if he be angry hee destroyeth them that prouoke him fourthly if we loue him we are blessed fiftly he is the Lord our God sixtly hee is our King our Priest our Prophet our Sauiour our Mediator our life Psal 2. 45. who shuld not loue his King his Priest his Prophet his Sauiour his Mediatour his life The Apostles haue gathered applied many reasons thereof which yet are thus concluded by a learned Father Aug. de Caten rudi Ama amorem illius qui amore tui amoris descendit in vterum virginis c. Loue his Loue saith hee who for thy Loue came downe into the wombe of a virgin and there made a copulation of his Loue with thy Loue by humbling himselfe and exalting thee and conioyning the light of his eternitie to the vile slime of thy mortalitie Moreouer touching the nature operation and vtilitie of this Loue in our selues from whence spring no meane causes to perswade vs. An other in a certain sermon calleth it fire light honie wine and the Sunne Fire in meditation purifying the mind from all blemishes Light in prayer illuminating the minde with the clearenesse of vertues Honie in thanksgiuing sweetning the minde with the dulcor of diuine benefites wine in contemplation consolating the minde with cheerefull delectation and a bright Sunne in the eternall happinesse clarifying the minde with gladsome and wholesome light brightening the minde with vnspeakeable ioy and eternall gladnesse This therefore is a most diuine treasure the which whosoeuer hath it is right rich and whosoeuer hath it not is wretched and poore The third linke is that loue of the holy Spirite when feeling our selues both sanctified comforted by the pleasant beames of the same wee are so rauished with the loue thereof as we embrace his most excellent graces not onely in our selues but also in all others This is that Spirit of wisedome and vnderstanding of counsell and strength of knowledge and of the feare of God the which resting on Christ made him prudent in the feare of the Lord the which all Christians do both admire and praise before all the vertues of men Isai 11.2 The same from his fulnesse diriued vnto men hath distributed diuersitie of gifts and the manifestation of the Spirite is giuen to euerie man to edifie withall 1. Cor. 12.7 For one from thence hath the word of wisedome an other the word of knowledge an other faith an other the gifts of healing an other the operations of great workes an other prophesie an other discerning of spirits an other diuersitie of tongues an other the interpretation of tongues And all these things worketh the same spirit distributing to euerie man seuerally as hee will the which are to be accepted and commended with ardent loue of this spirit Besides this by this Spirit is Christ Iesus present with vs in the world euen vnto the end thereof For he saith I wil be with you alwaies and where two or three bee congregated in his name he is in the middest of them that is by his Spirit By this wee haue our consolation in this world and therefore hee is called the Comforter as he saith I will send you another Comforter which shall remaine with you for euer Ioh. 14 16. This is the same which assureth vs in our spirits that we are Gods children and to be short by the helpe of this Spirit wee behold Gods face for hee sanctifieth vs without the which we cannot see the face of God Heb. 12.14 Therefore we are to embrace him and his rich graces with faithfull and godly loue These things Augustine deepely perpending made his prayer vnto the holy Ghost in these wordes Sanctum opus in me spira vt cogitem c. In epist ad quendam comitem Inspire in mee a good worke that I may thinke thereof prouoke mee to performe it perswade mee to loue thee confirme me that I may reteine thee keepe mee that I loose thee not The fourth lincke of this spirituall Taw signifieth the loue of our neighbour Wee cannot be ignorant both what the Lord in the Lawe and the Prophets and also in the Gospel biddeth in this point as namely that wee should loue our neighbour as our selues And this also the holy Apostle especially St. Iohn the Euangelst in their Epistles labour to perswade all Christians vnder that word agape that is Charity Loue or Charitie which is a right diuine facultie inspired into our hearts by that diuine Spirit by the which we euer wish well vnto our neighbours and according to the measure of our abilitie studie to helpe and benefit him for Christ his sake and in the name of God The true nature of this louely linke is well defined before in the word Mercy the which as Christ teacheth the Lord requireth of man towardes man to declare his iustice beyond all burnt offerings Mat. 9. Mich. 6. and externall sacrifices And to this are wee moued besides the former causes in that the nature thereof is good the vse profitable we are brethren the sonnes of one Father of the same baptisme the same faith the same familie people of the same God heires of one inheritance and partakers of life together through one Mediatour and Sauiour Now Saint Paul conioyning together those foure Linkes confirmeth Loue to bee the perfection of the Law that is
is not yet made meete to rule the Church Labour in the word doctrine By Labouring in the Word the Apostle meaneth his exercise in the holy Mysteries but chiefly diligent studie and meditation in the feare of God whereby being that way furnished he may be able to draw forth of his full vessell measurably vnto his flocke in the Church the which is meant by the labour in doctrine It is therefore required that the Minister be of good gouernment for himselfe his family and flocke and that hee bee a diligent student and painefull feeder of the sheepe of Christ thereby to expresse his loue to his maister and to discharge his dutie in his place And that this may be done with more cheerfulnesse The yoke of the oxen Act. 1.15 they forget not the nature of their yoke and combinations This is not that seruile yoke of the lawe tied to circumcision ceremonies and such like the which except they did in those times obserue they were cursed but that easie yoke which our Sauiour willeth vs to take vp that is the sweete doctrine and most wholesome discipline of the Gospell of our Lord Iesus Christ by faith in whom wee are saued and whom to serue is perfect freedome for he is our sanctification and redemption To take vp this yoke is to submit our selues to the doctrine rule and discipline of Christ to doe him homage to embrace him to harken to him and to honour serue and follow him as our Maister our teacher our king and the authour of our health he saith not cast off the yoke of the Lawe but take mine for it is not enough to abandon other yokes except wee also take vp this yoke and follow him in the field as his loue-labouring Oxen vnder this yoke wherein although some sower things are mixed with sweete things yet hath it both great comfort and like vtilitie And this The manner of the combination in the yoke that we may also the better enioy the manner of the combination labor and proceeding of those Oxen it may be considered and by comparison duly applied Therefore heere first let vs note the agreement as of two Oxen vnder the same yoke so the meete concorde of them all together in the same labour Secondly their faithfulnesse in the worke wherein drawing proportionably one deceiueth not another Thirdly their strength which is not lither or weake buâ— forcible to the purpose Fourthly their willingnes to the furtherance of the worke Fiftly their mutuall comfort wherein one encourageth an other in ther labour In like manner for the better speede of this Plough the spirituall Oxen haue and retaine first loue and concord in and among themselues for hereby saith Christ shall all men know that ye are my Disciples secondly faithfulnesse in their function which as the Apostle saith is required of the disposers of the mysterries of God thirdly fortitude assisted by godly patience as hee saith Possesse your soules in patience and be strong in the Lord fourthly goodwill as the Angells proclaimed Goodwill vnto men fiftly it is required that those good Oxen should animate and prouoke one an other of them in this good worke in such sort as did the vigilant Pastours who hearing of the birth of Christ saide one to an other Luk. 2.15 Heb. 8.10 Rom. 3.27 1. Tim. 1.19 1. Cor. 1.24 1. Pet. 1.5 Come let vs goe to Beth-lem and see this thing And as also did Saint Peter and Iohn Paul and Barnabas Philippe and Nathanael taking and vsing for their better furnishing of those yokes the Lawe of the Spirit and of a sound conscience for necke-bowes the wisedome and power of the Highest for the kayes and the lawful disposition of their senses internall externall for the ropes or chaines as whereby they see heare taste sauour feele the things which appertaine as wel to the soule as to the body for the the glory of God the benefit of the church and discharge of proper duties All the which is not a little fortified by that faithfull Hope which looketh not onely to the expected fruits of their labours in others but to a meete remuneration on themselues albeit they haue an especiall regard as wel to their owne duty binding them as to the glory diuine emboldning them 1. Cor. 9. 1. Tim. 5. For as the labouring Oxe by the rule of the law might not be defrauded of his due fodder so hee that tilleth the ground should till the same in hope And this is spoken not only to perswade the spirituall land to yeeld fit food to the spirituall Oxen as of right Grego in Iob. lib. 1. c. 16. but to encourage those Oxen to to labour the land as of dutie without fainting When therefore the Apostle wisheth that the Ministers of the Gospel should liue of the Gospell his meaning is that they should bee well maintained as whereby the better able to performe the worke And this hee likewise vnderstandeth by that double honour Double honour which they deserue that rule wel and labour in the word and doctrine first they are to be esteemed with due reuerence and maintained with like beneuolence Neither is their reward only with men but with the Lorde who is not forgetfull of their good works God promised to AbrahaÌ„ 1. Cor. 15. that he would be his exceeding great reward which doubtlesse was entended not of that only which should be enioyed in this life but of that wherein those Saints are and shall be as the heauens light Dan. 12.13 How the true Labourers are rewarâ—ded with men and shine as the stars in the firmament for euer It is too often obserued in the maligne world that the best labourers want their condigne honour yea their most worthy studies and godly endeuouors are rewarded with hatreds emulations displeasures and ingratitudes as sometime the laborious Oxe findes at the vnthriftie husbands handes tedious toiles sorie fare and bad vsage that farre inferiour touching this dutie to the heathen who as Plato Plato de Leg. dial 6. de sacer disputed in his lawes euer regarded the honour of their Priests Howbeit it is most true for their endlesse comfort that those their labours in the Lorde are not in vaine but euermore recompenced with a double reward of the Lords bountie and grace In regard whereof not onely Moses the Propheâ—s and Apostles haue beene well pleased to beare Onus aestum Diei the burthen of the day in this seruice but also the Martyrs of the Primitiue Church with the Ministers and all other faithfull workemen in this field haue exposed themselues to the wood rage of bloody Tyrants resoluing not onely with Iob and Paul If thou wouldest kil me yet wuld I trust in thee And in this cause death is to me an aduaÌ„tage but also with those Martyrs of the Greek church Gordius Gordius Martyr Ignatius saying Ego ou monon hapax apothanein eitotmos echo huper tou onomatos
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
dangerous euill wherein the sicke man in stead of a good Phisitian to helpe him followes after his enemie that destroyes him and for health wished him he findes maladies to annoy him Scio saith Augustine quia male mihi est praeter te Aug. in confess non soâ—um extra me sed in meipso omnis copia quae deus meus non est Egestas mihi est I know well that it euill betides me besides thee ô my God that not onely without me but within my selfe and all that copie or riches which is without my God is nought else but extreame pouertie Therefore resolued Dauid Psal It is goed for me to hold me fast by God The Round-Hale is the plaining and polishing of the carnall mans actions 8. The approbation of euill accounts making prouision for the flesh to fulfill the lustes thereof These Plowers endeuour not to correct or amend their impious workes but rather labour how to foster and maintaine them or at the least to tollerate and permit them to raigne in themselues nor will they bee perswaded to depresse their grosse errours in the same but studie how to encrease and augment them Of this kinde spake Salomon that Albeit they be brayed in a morter Pro. Isai 1. like the frumentie corne yet will they not leaue their folly For sitting in the pestilent chaire and entertaining that fiend which was sometime cast out they are made worse in the ende then at the beginning and consequently Act. 1. sent with Iudas and Iulian to the centre of sinfull soules without repentance 9. The lincking together of many vices The Chaine of Impietie Aratre is the combining and linking together of many vices and so as that one prouoketh and drawes on an other contrarie to that of Pietie wherin is found a coniunction and prouocation of many Vertues For by this Chaine the vngodly studie and labour with all their wit policie and power to minister in their infidelitie malice in their malice ignorance of God in their ignorance insolencie in their insolencie impietie in their impietie inhumanitie in their inhumanitie naughtinesse Isa 5. Isayah the Prophet calles these linckes the Cordes of Vanitie and Saint Paul in his Epistle to the Romanes Chapter 1. displaies their order By this Lots wife drawne from her dutie as I haue said in her Apostacie bended towardes Sodome That is in a booke entituled Remember Lots wise on Luk. 17. to the destruction and perpetuall ignomy Herod the Tetrach Iudas the Traitor Symon the Sorcerer Antiochus the Tyrant and Saul the King of Israel were mightily drawne away by this vngodly Chaine and so made shipwracke of their health and saluation A dangerous prouocation 10. A wicked cogitation The Wheeles also of this Plough although in figure coniunction and motion much like those of Pieties Plough are yet contrary in nature working and effect They allude to the wheeles of Pharaohs Chariot Exo. 14.25 which the Lorde tooke off with violence when hee fought for Israel against him and the Egyptians For here is no holy meditation either of God or of his diuine Lawe or of any goodnesse but Hugo de claus anima lib. â— cap. 12. Hier. ad Demetrid as Meditatio sermoni sermo operationi ab ociosis complicatur quasi triplex funiculus in vsu prauae consuetudinis quo ligatur senex there is the meditation of the lust of the eye the pleasure of the flesh the pride of mans life which are carried round in this Wheele to the which therefore Dauid likeneth the vngodly man In this Psal whatsoeuer thing are false vnpure dishonest appertaining to malice to euill reports to vices and the dishonour of that which is good is apparantly seene For true it is that Gregorie said in his Moralles Greg. lib. â—â— Moral howsoeuer it be that the reprobate haue not alwaies occasion ministred them to the effecting of their mischiefes yet notwithstanding the desire of their cogitations wants not in their hearts And although they follow not the Diuell in their workes alwaies yet are they strongly obliged vnto him in cogitation Against which in conuenience the godly are admonished to meditate of God Cass super Psal Sap. of whose goodnesse as long as men haue no thought they may perswade that they loose so much of their time in this life The second Wheele is not much vnlike the former namely in this 11. A continuance of vices that it quite contrarieth Pietie For this hath not a perseuerance in godly vertues but maintenance and continuance of horrible vices 11. A continuance of vice and as one generation passeth and another succeedeth so this with the winde of wickednesse turneth in the same circle or round Men be peruerse in their sinnes as they haue bene nor will they bee altered from that base by as which in their inueterate malice they haue taken with a purpose to effect and one sin followes on anothers necke Gen. 4.10 Thus Cayn hauing a purpose to murther his brother he would not be perswaded from prosecuting the same and hauing effected it hee would presumptuously defend it So Nimrod and his associates would not be remoued from the proud practise of their hands Nor would King Pharaoh surcease his pursuite against Moses and the Israelites but attempted one mischiefe after an other as more cruell and fierce against Moses and them Nor would the Diuell either surcease or asswage his cursed malignities against Christ vntill he was nayled on the tree This is a continuance in an euill purpose or action against the lawe of God and a good conscience the ende whereof is death and confusion as the ende of godly perseuerance is life and honour Those by correction profit nothing by good admonition they waxe worse and setled in their wicked purposes whatsoeuer they promise touching their amendment they mean not to performe but they multiply their mischiefe The Axell-tree of those Wheeles is that most horrible Blasphemie 12. Blasphemy and contempt of Gods seruice lying extraction slanderous words false accusation superstition idolatrie and such like which conioyned in one tree both combine and support those two Wheeles For as the vngodly sinner is deuoide of all good minde and motion to seeke and serue the Lord so iâ— he euer busied in the worship and seruice of Satan who therefore is appointed not onely his lorde but his tormentor without all hope of health Ioel. 2. Act. 2. Psal 50. Godly inuocation and prayer hath a lure promise and helpe of deliuerance in all times of distresses but this being hateful to God hurtfull to men hath a comination of ire and vengeance as it is testified by the Prophets made apparant in the examples of Senacherib Rabsache Holofernes Iulian the Apostate the blasphemous Iewish Priests Scribes and Pharisies Deog Shimei and such like vngodly The Keye of Impietie wherewith the Taw is fastened to the Beame is Infidelity 13.
with them in their errours and trecherous designes but through vnmercifull crueltie and rage to persecute the poore and needie without any regard Rende more of this in my Preparatiue to Contentation Chap. 3. 4. 5. c. either of honour or of gaine neither are they ashamed albeit they be intituled Catholickes and persons of especiall orders and note to oppose themselues against the Lorde Iesus Christ and his Ministers in their studies in their Doctrines and in their liues of the which the first is most impious the second most diuellish the third most filthy In the third Yoke The third Yoke are first those which infringe the vnitie and record of the Church renting therin as much as in them lieth the seamelesse coate of the Lord Iesus 1. Scismatiskes making questions and doubtes of things which in themselues are indifferent and which neuerthelesse by the imposition of lawes are necessarie as touch not handle not taste not that we prophane not our selues and our holy religion such were in the time of the Apostles and of this kinde are they in this time which through their precise curiositie 1. Cor. 7. exasperate the ordinance and offend the weake brethren to the affliction of Ioseph To these are aptly added the troublesome Seditionaries 2. Seditionaries who in their polypragmosynie minister vehement causes and occasions of warres brawles contentions commotions and tumults in well ordered Common-wealths with a purpose to alter and change the constitutions thereof after thelr owne fantasticall opinions Such were Iudas and Theudas about the time of Christ Act. and his Apostles and of this kinde the Chronicles and Histories make large mention in euery age The Lorde in his wisedome preserue and defend both our Church and Common-wealth from the labours of those pestilent plowers and vnthriftie Oxen. In the fourth Yoke The 4. Yoke we finde him who hauing taken the Plough of Pietie in hand looketh backward as did Cayn Iudas Lots Wife Demas and Iulian the Apostatate 1. Apostates Heb. 6.6 10.26 which are therefore compared to vnsauoury Salte good for nothing to Candles whose lights are quenched out so are they most hard to bee recouered and brought to life againe The nature of those Oxen as Salomon testifieth is to plough and sowe for brawlings and contentions at all times whom Iob also condemneth as such who with a peruerse iudgement Gregor in Iob lib. 20. cap 16. Perturbata tranquillis dura leuibus aspera mitibus transitoria aeternis suspecta securis anteponunt 1. Preferre things troublesome before things quiet hard things before soft sharpe before meâ—ke transitorie before eternall and things suspected before those which are secure And with those are aptly conioyned the Idle Labourers wherfore Bernard 2. Idelers Bern. speaketh which slugging on the waues of this Ocean with an vnstancht ship are miserably wracked in the depth of the same For as the trees which grow not sterue or are very neare to steruing so such as proceede not from vertue to vertue and from one grace to another with them that are new borne in Christ are readie to fall into those noysome snares of the diuell 1. Tim. which drowne men in perdition and loose that which they haue with that idle seruant who hidde his Lordes talent in the earth without vse For deficiens non proficiens are of one affinitie This when S. Paul had noted in the Galathians Gal. 3.1 he reproued them sharply And obseruing the same in the Corinthians 1. Cor. 10.12 he did not onely set before their eyes the fearefull example of the Israelites which perished in the Wildernesse but admonished that hee who thought he surely stood should beware of falling In the fift Yoke The fift yoke are placed such as protest for the Lord Iesus in word but in their workes they doe both denie and defie him Of this kinde complained Ignatius Carnall Protestants Ignat. Ep. 1. ad Iralianos Gregor Aug. As wel for this as for the former Reade my Preparatiue to CoÌ„tentation the Antiochian Bishop and Martyr whom he called vaine bablers seducers of the minde not Christian but Christ-sellers Another said of them Lingua omnis Christum loquitur sed vita neminis Christ is confessed by euery mans tongue but by no mans life The worke of the true Christian should indeed expresse his loue least he be called a Christian in vaine but these men will yet be called Christians who in their actions and liues are no better then Atheists and Epicures yea notwithstanding their profession we may easily perceiue that these persons being of a peruerse nature for the glory of this world loue tribulations Greg. in Iob. li. 20 ca. 15 and for the same serue willingly to all toiles and deuoutly submit their neckes with the oxe to the yoke of irkesome labours the which the Prophet Hoseah Hos 10 vnder the person of Ephraim describes for the oxe accustomed to the yoke or triture albeit hee be vnyoked yet nor compelled dooth often of his owne acâ—ord returne to the yoke againe euen so the mind of the carnall man dedicated to the seruitude of this world and accustomed to the fatigation of things temporall although he may be freed from the same yet hasteneth with terror sweatings and toiles and by the vse of a wretched custome seekes for the tritary of hard labours so that he will not cease to beare the yoke of worldly seruitude albeit he be released may be free These bee drenched with wormewood and yet they feele not the bitternes of that wherewith they bee repleat But what saith the Lord What right haue ye to preach my Word Psal 50. and to take my Law in your mouth seeing yee hate to bee reformed haue cast my word behind you Againe Wherefore call ye me Lord Lord when ye wil not do that which I command you With these are combined those hollow-hearted persons 2. Hypocrites which vnder the same name or at the least vnder the title of loue Christians pretend great holinesse zeale deuotion so farre beyond all others as that the godly plaine Christian and indeed the right Protestant is contemptible in their curious eies no lesse then sometimes the poore Publican repenting was disdained of the proud Pharisie These draw neer to the Lord with their mouthes but in their hearts they are far away from him resembling the painted Sepulchres But howsoeuer they simulate that good which indeede they haue not and dissemble that euill which lieth hidden in their harts so glance in glory before the face of men the Lorde searcheth their reines seeth them well enough and discouereth theÌ„ to be proud malicious couetous yea deuoid of true religion and so abhominable Therfore howsoeuer they be esteemed wise honourable in the schoole of their followers they are as one wel said Stulti ignobilis quos ab aeternae hereditatis consortio repellit seruitus mentis
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
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