which is not found in or of himselfe towardes his acceptation and Iustice before God Moreouer this Treasure is not laid vp in the fraile nature of man Where Iustice dwelleth but in the strong habitacle of the person of Christ as both in his proper place there wher it findeth the greatest preseruation and safetie for our better benefit For when Adam had that in his possession Pro. 3. after his free will the subtle Serpent preuented him he was iustly depriued thereof in his sin As if the Lorde should thus haue said I will from henceforth take on my selfe the protection of this high Treasure as where it shal be full safe and surely defended from all danger of losse And therfore inâ—eed when he came in the flesh although he were mightily tempted and assaulted by the Enemie of mans soule he was not vanquished or ouercome â—ut being most strong he vanquished and subduâ—d Satan and all his Angells to his power as wherâ—f he said The Prince of the world commeth Ioh 22 3â— 14.30 16.14 and findeth nought in mee Againe Now is the iudgement of â—his world the Prince of this world is cast out Howbeit the faithfull neuer want nor are they denyed â—he benefit of this treasure whensoeuer they look vp vnto him and draw towards his Diuine Grace with their Faith as the Eagles hasten vnto their praye in and by the which they finde peace and rest vnto their soules howesoeuer they be tempted persecuted and afflicted in this miserable world Loe this is that former Iustice or Righteousnes to the which the Prophet directeth vs when hee saith Sow yee to yourselues for Righteousnes Whereof wee haue spoken more largely in our * A bookâ— so intituled Acolastos Dialogu 7. vv and not vnworthy the reading of all true Christians with godly deliberation and like consideration CHAP. VII The second kinde of Iustice which is that of the second Table is comprehended in the worde Mercie and necessarilie followeth the former in due order THe other kind of Righteousnes required of men What is this kinde of Iustice and defined and set forth in the word Mercie is the very fruit or effect of the former and conteineth the summe of those vertues duties works of Charitie conteyned in the second table of the Law as it is before said and often times expressed in the works of Charitie Agape Luk. 1.74 This the holy man Zacharie calleth Holinesse when he saith that wee are deliuered from our enemies hand that wee should serue God in holines and righteousnes And St. Paul consenting thereto 1. Thess 1.3.4 saith This is the will of God euen your holines The same meant the Lord when he said Be ye holy for I am holie And Christ in one word called it perfection saying Mat. 3.48 Ye shal be perfect euen as your Father which is in heauen is perfect We may not either speak or think otherwise of this vertue Iustice Mercie then wee haue before in effect saide and considered therof sauing that wheras before we placed and accepted the same apart by it selfe here we place it together with the former vertue that is Iustice and accept it as the definition or effectuall fruit therof neither may we imagine that eyther this can be without that or that perfected without this When the Lord God had made Adam and set him in Paradise yet for that he had not this help the Lord pronounced him as vnperfect saying It is not good that the man should be alone Gen. 2. I will therefore make him an helpe like vnto him So doubtlesse although the Lord had iustified the beleeuer Acts. 13. and by the bloud of his Sonne wee be deliuered from all things from which by the lawe of Moses wee could not be iustified nor deliuered yet is it not the Lords will that we should be ydle in the fielde or market place but his will is that we should endeuour that which hee of vs requireth in his law though not to that perfection which is needefull the which wee cannot performe yet according to that measure of abilitie which he hath to that ende giuen vs. To this did Isaiah Isa 1.17 the Prophet invite the people when hee saide Learne to doe well seeke iudgement releeue the oppressed iudge the fatherles defend the widowes And Micheas Mich. 6. the Prophet saying Doe iustlie loue mercie This remembred Daniel Dan. 4. in his good counsaile to the king Nebucadnezar Cut off thy sins with righteousnes he addeth thine iniquities by mercy to the poore that is Change thy crueltie into mercie and where as thou art a man prophane be thou henceforth holy righteous To this would S. Iohn the Baptist perswade the Iewes Yee say ye are Abrahams children beleeuers but I would ye should doe the workes of the faithfull and bring forth fruits worthie amendment of life And S. Paul after that he had strongly confirmed the foundation of our Iustification by the diuine grace accepted by faith without any the deeds of the law that men might not imagine he condemned those works which proceeded from the iustified man hee omitted not to builde on that foundation the excellencie of such actions and works as necessarilie followe the iustified man as the effects vsually follow the causes therefore he saith I beseech you brethren by the mercifulnes of God Ro. 12.1 that ye offer vp your bodies a liuing Sacrifice holie acceptable vnto God which is your reasonable seruing of God And this Saint Iames Iam. 2. laboureth to perswade with many mighty argumeÌ„ts to theÌ„ who thought that a bare faith had bin ynough for a maÌ„ to come to heaueÌ„ although hee neuer trauailed in the way of life by any work because Paul had preached that a man was iustified before God by faith not by works Loe thus ought the perfect Thumim Thumim perfection integritie to be made answereable to the bright Vrim Vrim light or knowledge that righteousnes which is by Faith in Christ manifested in Mercie and that holinesse which proceedeth from the influence of the holy Spirit wherwith they be baptized which beleeue declared before men that men may see our good works and glorifie our Father which is in heauen And so haue we seen what the Lord God requireth of vs in these two words Righteousnes Mercy Note But heere I would not that any man should gather that because wee say that GOD requireth good workes therefore wee are able to doe those workes without Faith or can beleeue without his grace or can merit life with those our works seeing wee be all sinners and vnprofitable but so as those workes are as the effectes of good causes fruits of a good tree and notes of our faithfull obedience to the Diuine will which we must aime vnto and therein feeling our great imperfection depend on the merit of our heaueÌ„ly Sauiour Iesus
that as the weakenesse of humane abilitie and slendernesse of mans witte coulde neuer of it selfe effect any thing of the meanest request The best commencements much lesse that which is of the noblest regard so also as wisdome reason and experience teach things well begun haue commonlie like successes and that the good beginnings are taken from the diuine grace wherein the greatest actions haue bene enabled with the semblable regard This when I also well weighed I thought it a matter most vnseemelie and nolesse sinful to aduenture this present worke without holy inuocation yea much I doubted lest that without this one thing I should not only transgresse in manie things but also setting the building not on the Rock with the wise man but with the foole on the sand the waight of the walles would haue fallen to the ground and so much the sooner for that the worke now endeuoured is both exceeding great and the degree therof excellent high The waight of the matter in hand vz Pietie for behold this is that which aptly concerneth the supreme magnificency of the most princely Ladie Pietie of whose right nobilitie I perswade euery man who hath been schooled either in the knowledge of God or of himselfe hath happilie heard and with whose laudable graces whosoeuer is truely adorned is both honored with God well commended of all good men And this I am sure ye will confesse together with me when yee shall aright vnderstand both the nature and vtilitie of this Soueraigne Princesse by her plaine description but the more when ye shall be moued to entertaine and embrace the sweete influences of her glorious vertues Now Pietie Cicer. in Re. tue li. 2. Aug. epist 22. ad Macedo if ye aske mee what I vnderstand by this word I answere not only that Philostorge or louing affection whereby a man loueth honoureth râ—uerenceth gratifieth and dutifully regardeth his father mother brethren kindred Country and such as haue thereby well deserued according to the definition of the Philosophers but also that chiefly that most reuerend holy and true worship of the most high God Chris in ser De fide de lege and the true loue and right regard of dutie towards all men whose originall and fountaine the whole scriptures diuinely inspired haue drawne not from the nature wit abilitie or policie of sinfull man but from the verie spirit of truth as an influence of the highest heauens comprehended in the feare of God expressed in Faith Hope and Charitie hath his Mysterie exceeding great for vnder the same not onely God is manifested in the flesh as Paul the holie Apostle affirmeth 1. Tim. 3. but also there lye couched great safetie great wealth great vtilitie great glorie Thereof the auncient Hermes knowing the safetie protested that Lactan. li. 2. de Origine Erro cap. 16. Mia Phylake Eusebeia c. Pietie is that onely keeper or preser matrix of men for neither hath the wicked diuel nor yet Fate any maner power ouer the godly man for God deliuereth him from all euil therefore is Pietie or Godlines that one and onely good thing among men Next wee heare the Apostle to affirme that Pietie is great riches to them which are content with that which they haue thirdly he saith that this vertue is profitable to all things lastly that it hath for her end euerlasting life For in the true tenure of Pietie not only all the Creatures of God in the world but also all the treasures and rights of the kingdome of heauen are ours Therefore this is the same which beyond all other things he boldly commendeth as not only the best and most acceptable to God but the verie scope of all the holy Scriptures which are giuen to this end that men might belieue and in belieuing might haue eternall life in the name of the Sonne of God Loe such a thing haue I aduentured to haue at this time whose reuerence although I esteeme farre beyond mine abilitie and worthinesse yet vnder the feare of him who hath called me with an holy calling graunted me to knowe the secretes of this vertue and enabled me to declare his glorie in the middest of his congregation haue I so farre forth presumed yet not I but that diuine grace which worketh in mee Therefore let vs now with meeke heartes and due reuerence fall downe before his footstoole and faithfully lift vp our humble mindes vnto that heauenly Father froÌ„ whom this grace desendeth Let vs seeke him in a true faith and desire his gratious goodnes that in his diuine fauour mercy and louing affection towards vs through his sweete sonne our Sauiour he would respect our condition speede well our Plough and prosper all our godly endeuours that thereof plowing and sowing not to the flesh but to the spirit we may reape not of the flesh corruption but of the spirit life euerlasting for the high glory of his maiestie the soueraign benefit of his Church the perfect discharge of Christian dutie and the prosperitie of the elected Saints O most blessed father the God of glory A prayer for the good speed of Pieties Plough and king of all consolation we thy poore children oppressed with the intollerable burthen of sinne and scourged with miseries rod the guard of transgressions doe now here prostrate both our bodies and soules before thy foote-stoole Thou hast commanded vs to sowe for Righteousnesse Hos 10.12 and to reape according to Mercies measure to plough vp our fallow ground to seeke after thee in the happie time and to apply Pieties Plough in the true obseruation of godly dutie But alas ô father wee be so witlesse and weake as wee neither knowe how to vse the one nor are able to labour in the other nor can we be drawne from the idle market place into the happie field of the spirituall husbandry but by thy wisdome thy mercie and thy louing and gracious calling through thy most holy Messias our Sauiour For as no man commeth vnto thee but by thy Sonne so neither commeth any man to thy Sonne but whom thou drawest and thou drawest them no doubt by thy mercie Ier. 31.3 whom thou hast embraced with thine euerlasting loue Gen. 9.27 Therefore with righteous Noah wee beseech thee to perswade vs in thy mercies to enter Sichems Tabernacles Cant. 1.3 and heartily desire thee with thy holy Spowsesse to drawe vs forth after thee with a promise of our parts but assisted by thee that then wee will runne Call vs ô father effectually manure our worke without and prepare our mindes within Let it please thy good spirit to inspire our hearts thy power to enable our bodies thy grace to confirme our whole man to to thy holy will and pleasure and thy louing mercies to make vs meete for thy seruice that standing no longer ydle we may henceforth labour in thy field follow Pieties Plough and be wholy emploied in the heauenly
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
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
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
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
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
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
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
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
of men But that wherto the Prophet Hoseas exhorteth is that Righteousnes of God and the true perfect Iustice of the LORDS Elect Hos 10. after the which as from a cause there followe for effects good Actions good endeuors good works and an holie and sounde life in and by the which a man is iustified and commended before men as hee is iustified and commended in the sight of God by the former The former is called Iustice the latter is called Mercy And as the former is taken for the cause Calu. in Hes 10. the latter for the effect or the one for the tree the other for the fruite so is this latter made the definition of the former being indeede the very Symbole or signe as whereby the Righteousnes of God in Christ by the which we are approued with him is plainely expressed and set forth as elsewhere it is said that the obseruation of the second table of the law plainly testifieth the true performance of the first Table Therfore Faith expressed by decâ—es Matt. â—5 aswel to teach perswade this vnto the Saints as to comfort encourage them in their dutie therin Christ remembreth and commendeth in them rather the obseruation of those workes of the second Table then those of the first that is their workes before their faith as that wherby indeed their true faith appeared therefore he saith not I was hungry thirsty naked harborles sick and in prison and ye beleeued in mee but he said I was thirsty ye gaue me drinke naked ye cloathed me harbourles and ye lodged me sick and ye visited mee in prison and ye came vnto me Thus he commended the work which expressed the faith for as a learned father wryteth after the saying of Saint Iames Pistis choris ergon necra hos erga dicha pisteos Gre. Naz. Eisto haâ—ion baptisma Iam. â— 18 Matt 5. Faith is dead without works euen as the woâ—ks are dead without faith Therfore it was the counsaile of the same Apostle that we should declare our faith by our workes alluding to that Commandement of the Lord So let your light shine before men that they may see your good workes c. In this coÌ„sideration let vs remeÌ„ber that as I said the Prophet Hosey commendeth to vs a double Iustice whereof the one is before God the other is towardes and before men Ro. 3 2.24.8 1. Cor 1 30. Iaâ— 2. â—â— 2â— Of the former spake Paul saying wee are iustified by faith and Christ is our righteousnes Of the latter spake Iames wee be iustified by works and Abraham was iustified by works And as eyther of them as the cause the time the persons and the occasions required haue duely attributed aswell to faith as to works Faith and works the due prerogatiue and honor of both so haue they taught and esteemed not onely the one but both of theÌ„ necessarie in a godly man The first which is the tree or cause of the latter is defined in the Newe Testament Our Righteousnes before God of two parts to be our Reconciliation with God by the means of Christ Iesus our Mediator Or our Approbation with the Father through the merite of the Sonne Or the free Remission of sinnes obtayned by them which beleeue in God and by the which we who who are guilty God pronouÌ„ceth iust for the sake of his Sonne And this defintiion hath two generall partes the one is remission of sinnes the other is the imputation of Iustice A remission of our owne sinnes An imputation of the Iustice of another wherin there is a fit allusion to the order and vsage of a gratious Prince towards his guiltie Subiect whom notwithstanding his faulte hee doth not onely pardon for his offence but also doth adorne with benefites The sinne is pardoned through him by whose Iustice and merite we are approued and pronounced Righteous that is not by any Angell or man or any other creature whatsoeuer which were not onely ashamed but also blemished by mans sinne but only in by the holy Messias the Lord Iesus who indeed for that purpose came down from his Father and died and with his pretious blood payed the debt of our transgression and set vs at libertie yea he beautified vs with the glorious beautie of himselfe Of the former member of this our Iustice wee haue a notable testimony of the Lord in Isaiah Isa 53. â—1 where he saith My righteous Seruant meaning Christ shall iustifie the multitude with his wisedome and how he tells for he shall beare their sinnes And that approoueth the Apostle where hee saith of Christ that he bare our sinnes in his body 1. Pet â— 21.14 hanging on the tree when there was no guile found in his mouth To this belongeth that example of the Publican Luke 18. whom the Lord approued before the proud pharisie for he prayed for pardon for his sinne which he confessed and that being granted hee was said to be iustified for his sinnes were not imputed therefore both after the Testimony of Dauid and of Paul he was blessed Ro. 4. â— 8 Gal. 3.8 as blessed is that maÌ„ to whoÌ„ the Lord imputeth not sin Of the latter member of this Iustice the same Apostle speaking saith that God imputed Righteousnes to theÌ„ that beleeued that is 1. Cor. 1.30 the Righteousnes of Christ to the faithful that he is made vnto vs of God not onely wisedome sanctification and redemption but also Righteousnes and in one other sentence he comprehendeth either member thus Christ dyed for our sinnes Ro 4 1â— hee rose againe for our iustification that is he dyed to abolish sinne and rose againe to worke our perfect Righteousnes This is our Righteousnes with the Lord The order of our Iustification to the which the former Iustice must be referred the order therof in the merite of the Sonne of God is as followeth viz. First we consider the eternall loue of God to mankind in Iesus Christ before all worlds according to that saying I loued thee with an euerlasting loue Secondly his diuine grace and fauour wherby he powreth forth on vs of his diuine blessings as of whose fulnes we all receiue grace vpon grace Thirdly his Mercie in drawing vs vnto him as hee saith by the Prophet By my mercie haue I drawen thee vnto me Fourthlie the merite of Iesus Christ working deseruing it in the Iustice of his Father Fiftlie his perfect Righteousnes the which of that his loue grace mercie and merite extended vnto vs Christ is made ours and his graces and vertues esteemed ours in by the which Mans merite excluded we are accepted as is the Sonne or Mediator Righteous and glorious before God Thus farre forth we finde man to be vtterlie excluded not onely from all merite but also from all action or meanes in himselfe of this Iustice and therfore hath hee no cause to boaste of that
and commended vnto man as that he should eat and liue of the labours of his hands so haue not onlie the godly in their times but also the very heathen bin exercised in the honest labours of their vocations wherof Paul hath gathered and laid downe this peremptory law that hee which laboureth not 2. Thessa 3.10 should not eate as if he were vnworthie to enioy the vse of anie the creatures wherin he disdained to bestow his labours Therfore Idelnes and slouth haue not onely bene reproued and blamed but also deemed vnprofitable and worthy shame and wretchednes Thereof said Salomon Pro. 24 30 I passed by the vineyard of the idle husbandman it was couered ouer with bryers Againe How long wilt thou sleepe ô thou sluggard but pouertie shall invade thee as an armed man Therefore hee saith again Pr. 24.27 Prepare thy works without make ready thy things in the fielde afterward build thine house By this doctrine is remooued from vs that vaine imagination of the Iewes Corban Mar. 7.11 Spirituall ydlenes nought else but a kinde of spirituall Idlenes which Christ found reproued in them by the which as a Sacrifice offered or dedicated to the holie vses of the Temple they thought they fully performed the commandement and request of the lawe without any further action or work of piety though the whiles they neglected duty to their own naturall pareÌ„ts whom they permitted to lie languish die wretchedly in the streetes for want of foode things necessary As who should say It is enough for vs that we giue of our goods and store to the Temples vse for by that as well our parents and the poore as our selues are relieued and benefited Thus they dishonored their parents infringed the lawe and blasphemed the Lord who in that and some other like respects contemned their sacrifices as abhominable saying that he required mercie and not such sacrifices And with this is likewise abandoned that faith A dead faith Deuotion Profession which beeing deuoid of good workes is called a dead faith that glorious deuotion which hath no deeds that holy profession which wanteth an honest godly life for as the seruice of God is not an idle seruice so is not he estemed for a good hearer or a sound beleeuer or a deuout Christian or a perfect professor who hath not good works good deedes and a Christian life accompanying the same as the bright shining of a cleare candle the timely fruit of a sound tree To this end are words orations preachings the vse of tongues for works are the finall cause or end of all words whereof I gladlie remember the saying of Miso reported by Diogenes Laertius Ougar eneca toon logoon ta pragmata sunteleisthai alla eneca â—oon pragmatoon tous logous Works are not done for the words sake but the words are spoken for the worke And therefore saith the Lorde by the Prophet Thou art taught what is good what the Lord requireth of thee namelie to doe iustice or righteousnes And Christ saith Mich. 6. Blessed is he that heareth the word of God and doeth the same for hee is likened to the wise man that buildeth his house on the Rock yea he is the mother Matth. 7 brother and sister of Christ as himselfe acknowâ—edgeth and with him in the ende shall be made partakers of his glorie This the Apostles well considered and therefore did not only assaye to imitate the Lord in holie life and good conuersation but also generallie taught that men should declare their faith by their workes according to that doctrine of their Maister Matth. 5. So let your light shine before men that they may see your good works And as the Lord hath bene willing by diuers similitudes of naturall things 2. The labour is of husbandry to teach instruct and perswade men to the right vnderstaÌ„ding of things supernaturall and diuine in all the course of the holy scriptures so here by the labour of an husbaÌ„dman toyling manuring the rude vncultured earth on the which he hath set him as in the place of his trauaile Gen. 3. hee teacheth vs what wee should obserue performe work in matters of Pietie as whereby to be directed towards the holy land the sooner for that there is not anie other particular labour work or action in any vocation or calling vnder the Sunne whereby this thing can be better displayed and set forth as that which of all others is most ancient most lawfull most profitable and most commendable in mans life Plin. h. 18. 4. 5. 6. ca. 1. 2. 3. This Plinie in his Naturall historie excellentlie proueth but wee better finde in the holie Scriptures that this was the same which the Lord God of all manuall labours 1. Husbandrie the most ancient labour of man first ordained for man immediatlie after his Creation that wherin next to the diuine seruices hee should be exercised in and for his life and maintenance and as the end of his placing in the garden of Eden as witnesseth Moses in these words Gen 2.15 The Lord God tooke the man whom he had made put him in the garden of Eden that he might dresse it and keepe it Neither was this omitted but confirmed to him after his fall Gen. 3. when he said that in the sweat of his face man should eate his breade the which therefore not onely Adam but also his children after him obserued for Abel was a keeper of the sheepe and Cayn was a tiller of the fieldes After this it is in Scripture reported Gen. 9.20 that Noah the righteous soone vpon the floud became an husbandman and planted a vineyard King Salomon planted gardens and orchyards Eccl. 2.6 much commended the exercise and profit thereof yea he protested that the king himselfe is maintained by husbandrie neither is hee able to helpe his poore people 2. K. Deut. 28.3 The kinde of husbandry except it please the Lord that way to blesse his vineyards and fieldes Moreouer the Lord God by his seruant Moses promised to them that feared him a blessing from the tillage of the earth and to them that disobeied hee threatned to withdraw the same for a cursing But here it may be demanded that as there be diuers pointes in the labour of husbandrie as the care of sheepe and cattell noted in Abel and Iacob the planting of vineyardes obserued in Noah and Salomon and such like commended vsed from the beginning by holie men lawfull for Christians so also whether the tilling of the ground which Cain vsed and which for mans sin was cursed be no lesse lawfull and commendable To this I answere that absolutely we may not doubt therof Indeede there be some Arts which in themselues are lawfull yet by reason of the end therof are become vnlawfull As it is lawfull for a maÌ„ to make a sword for the defence
of himselfe or his brother The end of our tillages but he may not make a sword to this end to kill men sauing by the Iudgement of publique authoritie as in warres or in the execution of Iustice on the malefactors So it is right lawfull yea and commanded to men to till plough vp their fieldes for the better sustentation of mans life but not of avarice couetousnes as Cain did whose mind and studies were fixed wholie on the earth And this did he expresse by two simboles first that he challēged for his own the thing vnmoueable as the earth and then did build a citie which hee called after his sonnes name Enoch that is taught or dedicated as to this trade or labour So the end of this labour and the manner therof maketh it either good or euill which yet in it owne nature is good Therefore although that wicked Cain abused this noble exercise of the ground who therefore was cursed from off the ground Gen. 4. which should not yeelde him the fruites of his labours therein and that the Lord had couered the earth with a floud and destroyed the fruits and fashion of all the husbandrie and labours thereon for mans great sinne Gen. 8.22 yet after his wrath was appeased willing that this benefit should be renewed and prospered vnto man made this mercifull promise vnto Noah that yet Sowing time and Haruest should not ceasse all the dayes of the earth Ezek. 36. And so he commanded to the Israelites that after their returne from Babylon they should till and sowe their fields to the which he also promised a blessing Therefore besides many others Hosiah the good king of Iudah loued husbandry Elisha was found by Eliah in the fields plowing with twelue yoak of oxen himselfe with the twelfth Iob was an husband man had may oxen to that purpose so was Abraham as his seruant Eleazer witnesseth and Booz the grandfather of Dauid was a tiller of the field and into his fielde Ruth Ruth 2.3 the Moabitesse first came to gleane eares of corne Finallie our Sauiour compareth God our heauenlie Father to an Husbandman in whose fielde is sowen the good corne yea he compareth sometimes his disciples or beleeuers to the good field From hence Paul taketh a Metaphor Yee are Gods husbandry Wee are the labourers liking the worke of the Lorde by the Minister to the labour of the husbandman in the fielde And surely I haue not found howe plainer to expresse the loue regard of the Lord to his people nor how better to display the duty This kinde of labour fitty expresseth mans dutie not onely of a minister in the church but of euery true christian in his place calling then by kinde husbandry and especially that which appertaineth to the Plough Sowing Reaping c. Wherin besides the ioile and labour of the body is required seuen seueral vertues that is to say First Wisedome next Fortitude 3. Prayer 4. Diligence 5. Perseuerance 6. Expectation 7. 7. Vertuos Thankfulnes And the which are surely in right request with all true Christians in their seuerall callings as without the which and euery of them no man is of abilitie to holde and enioy his place comfortable to himselfe or profitable to others Thus therefore the good husband man doeth not only labour but also by Wisedome 1. Wisdom doth know and consider the state of his land and soyle the manner of vsage the nature of his feede the times and seasons of his Sowing 2. Fortitude Reaping Tilling and manuring Next as the labours of husbandrie are very gainefull and profitable so require they the more industrie and paines of body therefore the husband men are commonlie strong both of minde and bodie of minde therby willing and ready to labour without disdaine in these thinges of the earth of body as wherby they endure the labour For weake and feeble persons are not fit for this work nor are they meet which contemne or disdaine it They be strong of bodie whom euen nature hath framed to sustaine labours Hugo de saen Victo h 1. ca. 14 de Claustr of the which there be 3. sorts some though they are able yet will not performe thinges profitable others are both able and willing and others are willing to doe more then their power extendeth though the first is to be blamed the third commended yet the second maketh a meet husbandman 3. Because wee must first seeke the kingdome of God his Righteousnes it is not conuenient nor safe that the husbandman should attempt anie thing on the presumption of that his wisdome or abilitie of bodie without Prayer and the deuout seruice of God perswading that this is the way to obtaine a blessing vnto his labours and a prosperitie from the Lord from whose goodnes euerie good gift perfect gift commeth and that in the name of Christ without whom as hee saith we can doe nothing Fourthly adde to the former Christian Diligence 4. Diligēce for this kinde of labour is not an idle negligent or easie endeuour but such as must be compassed and effected as by an able so by a diligent hand especiallie in those times seasons of the yeare when men plough sow and reape else as little or nothing is performed to effect and as delayes bring dangers men may be preuented of their expectation by contrarie weather by the springing of tares the devouring of byrds blastings and other such inconueniences which commonlie ensue the wante of timely diligence 5. 5. Perseuerance Neither may we think that this labour lasteth but for a day or a week or a moneth but that the labour of the husbandman continueth for vnto him euery day bringeth his worke and euery day in the yeare his appointed labour the wich if the idler once neglect hee can neuer or verie hardlie recouer it therfore he that taketh this in hand or goeth to the plough must proceed and not looke back or giue ouer for then all is lost neither gaineth the husbandman any thing but by Perseuerance After this the husbandman expecting the end of his labours must Patientlie abide and continue in Hope 6. Patiēce in hope Here we must depend by Faith on the Lord and waite his pleasure for the fruites of his labours at the appointed time And this is that which incourageth him both to labour to continue in his labour Lastly that he may not shew himselfe ingratefull to the Lorde hauing from his blessing receiued the fruites of his labour hee is bound to be thankfull to the Lord God to whom it is in deede a right good thing to be thankfull as the Psalmist saith In and by all these things wee are taught what is required in the spiritual husbandrie in the which Pieties Plough is taken in hand And therein is required not onely labour but a good labour 7. Thankfulnes and that is well performed for the pleasure
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
in high presumption on Gods mercies and whiles they would beat downe sinne they doe not discourage the godly minds from their duties In a word they must beware that whiles they endeuour to build in one place meet to be repaired they destroy not in another place not meet to be destroyed And to this purpose the life behauiour of the Sower much auaileth Gregorie Gregor Ille vbereâ— fructus praedicationis colligit c who himselfe was a Byshop and knew how of them in this place before all others was required a Sowing for Iustice and reaping after mercies measure wrote therof thus Hee reapeth the plentifull fruite of his Preaching which first sendeth forth the good Seede of workes For as of good tillage of the fields foloweth the great abundance of fruit so of the good life going before in the Preacher there is ministred vnto him the worthie fruite of profitable words Neither doth the word at any time more good to the hearers then when the same hath the honest life of the preacher going before it Praedicatores qui dicuat non faciuÌ„t But on the other side The Preachers which say well doe not the same are comparable to those Butchers which sell away the best flesh of their slaine bullocks and feed themselues on their tailes or to those Mariners which transporting goodly Apples in their shippes haue only the smell but may not feed on them But of these things we may better heare the Apostle Paul in his Eipstles to Timothy Titus to whom by whom to all other Bishops and ministers of the word he hath prouidentlie prescribed 6. Yearelie operation Sixtlie and lastlie the Sower considering the strength of his soyle and how many yeres he may conueniently manure the same with this kinde of tillage and seede vntill hee giue it rest employeth himselfe his labours and his seede thereon accordinglie So the spirituall Sower looking on the law of the Lord Ex 23.10 findeth this charge thereof Six yeares thou shalt sowe thy land and gather the fruites thereof but the seuenth yeare thou shalt let it rest and lye still And in Leuiticus Leuit 25.3.4 it is added The seuenth yeare shall be a Sabboth of rest vnto the land the Lordes Sabboth thou shalt neither sowe thy fielde nor cut thy vineyard c. Thus in euerie of the sixe Ages of the world there is a time limited for the sowing Likewise in euerie age of the vi ages of mans life vntill the seuenth age wherein there shall be a generall rest vnto the people of God and wherein euerie man shall enioye his Saboth The Pastor must be diligent in his dutie as long as he liueth and he may not neglect the soyle of him that yet liueth Euery man must be a labourer for himselfe in his life and for others in their liues After this time hee must ceasse the land must enioy the Saboth neither may a man recouer that for himselfe Eccl. â— or for any other in the graue or in hell the which hee should haue performed and hath neglected in his life Therefore the Minister in the Church must be regardfull of this dutie and truely obserue the limited times as such as stand not ydle in the market place but are called and gladly should come into the Lordes fielde to sowe to reape and to labour faithfully in the same This belongs to euery one Neither indeede should Kings Princes Magistrats Parents Maisters and all others in their lawfull places think themselues exempted of this charge for indeed it generally apparteineth to all the children of God who in this case are required to be sowers reapers and labourers in the Lord partly for others but chieflie for themselues according to that he said Sowe to yourselues for Righteousnes Hos 10. And this is not to be neglected for as by sowing for others we expresse charitie so sowing for our selues wee appeare to be wise But that we may be indeed charitable in sowing reaping for others we must first by wisdome sowe for our selues for neither can wee be rightlie called charitable persons except wee declare our selues the same by that which is our owne or in that which wee haue before lawfully gathered to our selues for it is not charitie in vs to giue vnto others that which is not our owne of other mens goods the which wee haue taken from them vniustly In this kinde of speach the Prophet pointed to the Iewes To whom the Prophet pointed Ier 5.5 yea euen the chiefest among them of whom Ieremy spake when he said Ibâ— ad optimates I will go to the Princes or great ones whom he had found breachers of the yoke and of whom the Lord spake in the parable of the prowde Pharisie who was so farre exalted in his proper conceyt beyond other men Luke 18. There be some Preachers which acknowledge not that this toucheth them as if it were required onely of the people and not of them also to sow and labour in the Lords field Again some othes of them dread to speake thus vnto others especially to the rich wealthy in the world yea rather they flatter them in their ignorance and sinne whereby thinking themselues sufficiently well spedde alreadie they neither hunger nor thirst after Righteousnes Also the Princes of this world the Magistrats which should much regard this commandement haue little care either to perforne or to consider of the same To be short the Parents the Maisters other persons in their seuerall functions imagine for the most parte the like who the whiles are comparable to the ship wrights of Noahs Ark who labouring for the safety of others were câ—relesse of themselues perished in the floud And what gaine these after the iudgement of S. Paul when they sow preach vnto others themselues remaine cast-awayes wracking in the depth of hell therefore that is well worthy to be noted that the Lord saith Sowe yee for your selues Thus the righteous shall liue not by an others but by his owne faith Secondlie touching the nature order manner of the fructification of this Seed The nature order manner of fructification of the Seede as it holdeth proportton with the Seede of the husbandman I gladly remember that pretie Comparison of father Gregory where hee said Quum Desideria bona When wee conceiue good desires or motions in the heart vpon the hearing of the word then as good ground we receiue the Seede when we begin good workes then are we as the hearb or blade growing when wee are proceeded to some perfection in those workes then are wee made as the eare fitte for the corne and when wee be established or confirmed therein then haue wee the full corne in the eare In this we find the Word comparable to that Seede in fower points besides the sowing thereof as it is referred to the Action of the Sower As first in that it taketh
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 were plagued in the wildernes Baltazar in his gluttonous feast could not repent though he saw the handwriting on the wall but he was destroyed those two rich men mentioned in the Gospell by S. Luke Luke 12 16. beeing full would neither pitie the pore nor amend their liues and so they were taken away in their sinnes Moreouer the verie godlie haue by this enemy as domesticall bene annoyed and endangered Gen 9.19 Noah being full of wine lay shamefully vncouered Lot beeing drunken with wine committed incest with his owne daughters Dauid in his fulnes and pompe doated on Bethsabe Vrias wife and committed murther and adulterie whereof followed many plagues troubles And surely they which are Somno vinoque Sepulti ouercome with ydlenes and wine haue not onely their cogitations blinded but are fed as Oxen fatted for the slaughter CHRIST therfore to disswade men froÌ„ this sin to perswade them to the true vse of the Plough-beam being the very strength of Mortification and the way to safety thus exhorteth Take heed that your hearts be not ouercome with surfeitting and dronkennes and so the day of the Lord come vpoÌ„ you vnawares Again Watch pray test yee enter into temptation for the spirite is willing but the flesh is weake meaning that the flesh hauing his will is an hinderance to the good motions desires of the Spirite and therefore wee should not pamper such an enemy Againe there is a Diuell which possessing the hearts of the voluptuous persons goeth not out but by fasting and prayer S. Paul condemneth pampering of the flesh as a worke of darknes in the which the Diuell dominiers to destroye and therefore Saint Peter disswading men from this danger exhorteth them to be Sober and Watch. In and by the which as wee see the daunger of voluptuousnes and carnall lustes so are wee taught the true vse of Pieties Beame and perswaded to the same for our owne good The Phisitians when they be willing to extenuate men after repletions or corrupt humors of body The order of extenuation of sinnes Phisitian prescribe somtimes sweatings sometimes vomits sometimes diets sometimes vnctions somtimes minutions sometimes cauterizings sometimes glysters sometimes exercises somtimes watchings somtimes potions In like sort the sinner which is spiritually distempered with the repletion corruption of sinne requireth all these pointes of spirituall medicine as whereby he may be macerated and prepared for health The sweatings are Agonies sorowes and teares the vomits are confessions the dyets are abstinences and fastinges the vnctions are prayers the minutions are Almes-deedes the Cauterizings are persecutions and troubles the glysteres are the remission of many iniuries the exercises are lawfull labours and workes of our vocation the watchings are waking to vertues and the withstanding of carnall lusts the potions are the worde of God and the Crosse of Christ which are called the water of life and the cuppe whereof Christ himselfe drancke with his Apostles Thus hath the Physitian taught vs to macerate the flesh The good wife teacheth sinners the order of Mortification The like Simbole is taken from the good wife in the allaying of her potte which beeing on the fire beginneth to boyle ouer First shee vncouereth the pot Next if that help not she in all the hast bloweth on the liquor Thirdly she casteth in Salt Fourthly shee allayeth it with colde water Fiftly shee stirreth it with the Ladle Sixtly shee with-draweth the fire and lastly when no waye else serueth shee remooueth the pot from the fire In like sorte the sinner swelling in repletion and ready to break out into the effects of voluptuousnes is aduised First to acknowledge and confesse his sinnes 2. To pray to God for assistance 3. To hearken to the worde of God and to feare his Iudgements 4. Applye that which is contrarie to the humour or cause of the sinne 5. To bee diligent in some honest labour of exercise 6. To abstaine from the voluptuousnesse of meates and drinkes and 7. To withdrawe our selues from all those occasions of our sicknesse and daunger All these things require a meet amplification from the which I am restrained through my desire of breuity to auoide tediousnes Surely this is that strong Beame without the which the best man on the earth often falleth and is annoyed as king Dauid and king Salomon yea as Noah and Lot did being replenished with wine and fleshly securitie Therefore as we should hearken to the good counsaile of our SAVIOVR and his Apostles so should we pray to the LORD with Agur Lord giue me not Pouertie nor Riches feede me with foode conuenient for me lest I be full and denie thee and say Who is the Lorde CHAP. XVIII The 5. part of the Soole is the Tractorie THe first member of the Spirituall Soole is the Hope of Remission The hope of Remission signified by the Tractorie or Lamb as som call it which necessarily must be fastened to the former foure lest whiles by terrifying the sinner with continuall threates of Gods Iudgementes and Spirituall corasiues to cast him downe and to drawe him from proude presumption hee should for want of comforts and reliefe be drench't in vtter despaire yet not so that being a greeuous offender â—ee might be occasioned to presume on Mercie but that knowing both his sinnes with the danger and horrour thereof repenting he should not be ouerwhelmed in feare but hope for mercie This rule Paul obserued wryting to the Corinthians who hauing terrified them by laying before their eyes the terrible examples of Gods Iudgements on the auntient Iewes in the wildernes to breede in them true contrition humility confession and mortification of the flesh by and by he addeth for their consolation stay There is no tentation hath taken you but such as belongeth to the Nature of man and God is Righteous who will not suffer you to be tempted aboue your power And this hath bene the custome of the holy Prophets to mixe sweeet things with sower to this ende that whilest they sought to plaister one wounde they might not make another but rather one thing coÌ„sidered with another they might heale the one and withstand the other Therefore haue wee also thought good soone after those fower harde Corasines before going to minister this godlie Comfortatiue the Hope of Remission which animateth the sinner to followe Pieties Plough for Hope is Tò en ToiÌ„s Senois Phà rmacon a Remedie in all hard aduentures as said Gregory Nazianzen Naz ad ciues Naz Aug in Psal 104. to his citizeÌ„s And as another said truly Qui gaudet in Spetenebit rem c He that reioyceth in Hope shall also enioy the thing hoped for but hee that is without Hope cannot obtaine the thing In regard whereof this vertue is called the Mother of all endeuours and studies Hope is the Mother of endeuours Mater conatuuÌ„ engendring not onely the will but also the endeuour of studying working
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
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
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