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
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
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
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
earth is the receptacle of all seeds of all bodies and ponderous things whatsoeuer so is mans heart the receptacle of all opinions sectes documents Arts Sciences yea the swallow of all sinnes abhominations and euils in the world Sixtlie as the earth hath in it manie hollow places and such as are inscrutable so hath the heart of man which therfere is called prauum inscrutabile wicked and vnsearcheable Seuenthlie and lastly the earth being not tilled and manured beareth naturally bryers thornes thistles nettles such being the effects of the curse Gen. 3. Euen so mans heart without discipline or spiritual culturing bringeth forth all kind of corâ—upt naughty imaginations sinnes euill deeds â—nd like fruites such as Christ tells vs defile the man And surely here may we see the true image â—f the Olde Adam who hath as saide Bernard Bern in 30. Serm ê‘voâ—de 1. Cor. 15. a â—hreefolde oldnes namely that of the heart that of â—he mouth and that of the body in the which we offend three manner of wayes that is to say in â—hought in word and in deede In the heart are â—ound carnall worldlie desires that is the loue of the flesh and the loue of the world Likewise in the mouth there is double inueteration as Arrogancie and Derogacie Also a double oldnes is in the body that is heynous wicked actions All these are the Olde Mans image and require in vs to be renewed On the other side the heart of the repentant yea The heart of the penitent and godlie of the godlie Man is compared to the Land fallowed or well manured First in regard of the labour theron emploied Next for the aptnes of the same to receiue retaine the seede Thirdly for the fertillitie thereof for it hath pleased the wise husbandman namely God to exercise and to improue the same with his hand and hidden graces whereby hee hath mortified therein the bryers Ioh. 3 3. thornes thistles tares and renewed the same in the best maÌ„ner of the spirituall georgie and therby hath giuen it power to procreate yeeld forth the happie Fruites of those good Seedes and Plantes thereon bestowed This is a speciall Fallowing of the spirituall Land as wherein may be seene a true Mortification Mâ—â—tifiâ—â—â—â—â—n and a right Renouation Râ—â—â—â—â—tioÌ„ so often commended vnto vs in the sacred Scriptures By the former our corrupt Nature is mortified and subdued all godly lustes killed sinne vtterlie suppressed And by the latter wee are made able both to conceiue those spirituall good motions and to beare and bring forth fruits worthie amendment newnes of life So that now whereas we were sometimes in darknes could not coÌ„ceiue the good things of the spirit of God 1. Cor â— that is to say without the feare of God without hope without ioy in God and so all vnfit for the kingdome of God as that Old Man Now are we lightned in our minds we haue new motions kindled in our hearts by the Word and by the holy Spirit that is we haue the true knowledge of God faith and boldnesse in Christ the feare of God right inuocation loue ioy in god hope and other good spirituall vertues vnder the gouernment of Iesus our Prince To this exhorted the Apostle 1. Cor. 15 As wee haue borne the Image of the earthly man so let vs beare the Image of the heauenly Man This heauenly Man is Christ by whom we haue a triple Nouitie or Newnesse as the same Bernard writeth opposite to the triple oldnesse of the Old Man that is to say the Newnesse of the heart of the mouth of the body Concurring the first the Apostle saith Be yee renued in the Spirite of your minde Ephes 4. and put yee on the New Man which according to God is recreated in Righteousnesse and holinesse of truth For the second he saith Let not any euill word come out of your mouth but that which is good to the edification of faith that ye may giue grace to the hearers And for the third he saith Ro. 6.19 As yee haue giuen your members seruants to to vncleanenesse and to iniquitie to commit iniquitie so now giue your members seruants vnto Righteousnesse in holinesse And this Bernard Bern. Renouetur ergo Cor noctrum c. draweth to particulars saying Let our hearts be renued from fleshly and worldly lustes that those being excluded â—he loue of God and of our heauenly Father may bee brought in Let all arrogancie and derogation bee banished our mouthes that in the place thereof may succeed the true confession of our sinnes and the good estimation of our neigbours And for those hainous and wicked actions which appertaineth to the corruption of the body let Continencie and perfest innocencie be embraced as where by the contrary vices may bâ—e expelled and ouercome by these contrary vertues This kinde of Renouation worketh the Lorde Iesus dwelling in vs by faith according to that his saying Beholde I make all thinges new The same dwelling in our harts is our true wisdome in our mouth the very truth and in our person the right iustice To this husbandrie chiefly aymed the Prophet when prophesying of the returne of the Iewes from their captiuitie and of the reedifying of Ierusalem he said in the Lordes name thus I will cause you to dwell in the Cities and the desolate places shal be builded and the desolate land shal be tilled whereas it lay waste in the sight of all that passed by This meant the Apostle when hee aduised the Collossians Col. 3. to mortifie theyr earthly members when he willed the Romanes Ro. 13. to cast away the deedes of darkenesse and to put on the armour of light when hee exhorted the Corinthians 1. Cor. to beare the Image of the heauenly By this is euery one taught his owne condition and estate according to that saying Know thy selfe and thereby endeuour the sooner to assay to purge out the grosse corruptions of his nature so to be prepared for the heauenly graces least it be said of vs that whiles we peruse all others we neglect our selues And what gaine they who either for vaine-glory or greedie lucre or any worldly respects seeke to pleasure others and the whiles make themselues castawaies The sicke man who knoweth not his owne estate seeketh not for a Phisitian nor studieth to preuent his owne daunger vntill it bee ouerlate God graunt wee may looke better to our selues hereafter then heretofore wee haue done and in the true feare of the diuine Iustice be terrified from sinne and by the consideration of his fatherly loue and mercie bee incited and encouraged to Righteousnesse and Mercie Then shall the Spirite of Discipline inhabit our hearts and therein the good seed sowne bring forth the good fruite in great abundance to the honor of God and comfort of our soules CHAP. XIII The Plough wherewith the land of the Righteous is fallowed and
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
the same wherein is performed our duty both to God and man And speaking of the nature dignitie and office thereof hee thought hee could not sufficiently exalt the honour of the same 1. Cor. 13. but thus hee saith Though I speake with the tongues of men and Angells and haue not Loue I am as a soundiing brasse or tinckling Cimball Though I had the gift of prophecying and knew all secrets and all knowledge yea if I had all faith so that I could remoue mountaines and had not Loue I were nothing And though I feede the poore with all my goods and though I giue my body to bee burned and haue not Loue it profiteth mee nothing Loue suffereth long is bountifull enuieth not boasteth not is not puffed vppe disdaineth not seeketh not her owne is not prouoked to anger thinketh not euill reioyceth not in iniquitie but reioyceth in the truth suffereth all things beleeueth all things hopeth all things and endureth all things Loue neuer falleth away though that prophecyings bee abolished or the tongues cease or knowledge vanish away Againe Verse 13. Now abideth Faith Hope and Loue these three but the chiefest of these is Loue. Therefore Saint Augustine perusing Pauls praise of this most honourable vertue seemeth to recapitulate his manifolde members in his description thereof Thus is saith hee a right Will turned vtterly away from all earthly and present thinges ioyned in seperable to GOD and vnited with a certeine fire of the holye Spirite from whence it proceedeth and is saide to be enkindled estraunged from all filthy pollution ignorant of corruption empaired with no kinde of immutabilitie superiour to all thinges which are carnally minded the strongest of all affections desirous of holy contemplations not at any time conquered of any other in any thing the summe of all good actions the health of manners the end of the heauenly lawes the death of all crimes the life of vertues the strength of the fighters the palme of the victors the armour of sacred mindes the cause of good deserts the reward of the perfect that without the which no man pleaseth God fruitfull in the repentance gladsome in them that profite glorious in those which perseuere victorious in the Martyrs profitable in all beleeuers the same in the which euery good worke whatsoeuer hath and holdeth life Finally because Saint Paul hath conioyned together faith hope and loue wee finde them so placed in this Soole and conioyned that albeit we may distinguish them yet diuide them wee may not for it is necessary the one holde fast by the other nor worketh the one without the other The Taw is staied with the Key or Pinne and reacheth from thence to the Tractory or Lambe where by the Key is signified Faith by the Tractory Hope and by the Taw Loue as before it is declared Which three hauing their seuerall offices may well expresse the same in three words Faith saith I assure it Hope saith I expect it Loue saith I tend towards it For Faith is assured of the good thinges which God hath promised nor doubteth shee of the performance of his word knowing him to be righteous Hope with a longing desire euer expecteth and looketh to obtain those good things which God hath promised and faith hath assured and therefore is not wearie Loue in the daily exercise of the diuine vertues and fruits of faith standeth not still gaping for the same without her dutifull endeuour but worketh righteously and tendeth towards the attainement of that which is promised assured and hoped for Loe such a precious Iewell is Loue Such a powerfull Taw hath Pieties Plough And thus haue we the Soole throughly performed CHAP. XXVIII The Oxen which draw forth the Soole of Pieties Plough AS wee haue throughly perused the Soole of Spiritual Plough so now is it meete that we also peruse the Oxen which drawe the same wherein wee may consider three principall points viz. First those Oxen. Next their Labour Lastly their Reward First 1 The Oxen we might after the minde of some men vnderstand by those Oxen the Commaundements of God partly in regard of the number partly for the office 10. Oxen. There bee ten particular Commaundements in both the Tables of the Lawe which stand as for fiue yoke or couples whose strength is the force of true Contrition and the powerful draught of godly repentance by the which mans hard vncircumcised heart is fallowed and prepared for the seede whereof the Apostle called it a Schoolemaister vnto Christ for they drawe or force men to Christ in whome there is founde mercie and perfection Howbeit there bee other liuely Oxen the which the Maister husbandman hath both prepared yoked together and perswaded to draw strongly forth this Spirituall Soole 1. Cor. 9.9 1. Tim. 5.18 Saint Paul as well in his Epistle to Timothy as in that to the Corinthians likeneth the true labourers of the Lord in his spirituall worke Deu. 25.4 to Oxen. Thou shalt not muste the mouth of the Oxe that treadeth out the corne This hee taketh out of the Law and that wee might the better vnderstand his meaning hee addeth Doth God take care for Oxen As if hee saide God dooth not so much respect the Oxen themselues as hee doth men for whose sake this was written for the labourer in the Lordes worke is worthie of his hire as the labouring Oxe requireth to haue his fodder 2. King 19 19. Wee finde in the second Booke of the Kings that when Eliah went forth to annoint Elishah for a Prophet in his place hee found him in the Lande ploughing with twelue yoke of Oxen and himselfe with the twelue 12. Yoke of Oxen. After the which number wee may take for this labour certaine orders of holy and wise persons remembred and commended in the sacred Scriptures As first the twelue Patriarkes tied vppe vnder the yoke of the olde Testament and the twelue Apostles bearing the gentle yoke of the Gospell And these both yoked or numbred together make the iust twelue yoke and the number of those foure and twentie Elders mentioned by Saint Iohn in his Apocalyps In the like sense Apoc. 4. and 5. wee haue the number of the twelue foundations and twelue gates of the heauenly Ierusalem Saint Paul neuerthelesse 10. Orders of Oxen. alluding to the former number of the ten Commaundements maketh ten orders of those spirituall Oxen of the which in his Epistle to the Ephesians chapter 4. hee nameth fiue and in his former Epistle to the Corinthians chapter 12. hee nameth other fiue As first Apostles next Prophets thirdly Euangelists fourthly Pastours fiftly Doctours sixtly Powers seuenthly Healers eightly Helpers ninthly Gouernours tenthly Linguists And these are first those Doctours of the newe Testament immediately chosen called 1 Apostles and sent forth of Christ to teach the Gospel with a speciall power of the holy Ministerie 2 Prophets The second sort are those Preachers of the diuine mysteries
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
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