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
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
husbandry whereof wee may timely reape and gladsomely vse and enioy the ripe and soueraigne fruits in all peace and quietnesse through Iesus Christ our true happinesse Amen CHAP. II. Pietie the scope of all the holy Scriptures SAint Paul endeuoring to perswade Pietie not onely to Timothy but to all the elected Saintes 2. Tim 3.16 commendeth vnto both him and them the holy Scripture which hath as he affirmeth his chiefe ayme to this scope that the man of GOD may be absolute Ro. 15.4 A double vse of the Scripture being made perfect vnto all good workes and for whose better acceptation writing to the Romanes deliuereth thereof a double vse the first serueth for Doctrine the second for consolation The Doctrine instructeth men not only what is this vertue and wherein it consisteth but also the ready way how by what meanes to obtaine and enioy her The consolation encourageth both them that seeke her and perseuere in her waies to hold on and continue without feare or fainting for seeing that they which will liue godly in CHRIST IESVS shall suffer persecution for that the olde Serpent standeth as an enemie opposite to their peace it is necessarie that they should not onely bee taught what they ought to doe and what they ought to flye and so in the true vse of Pieties Plough bee perswaded to worke out their saluation in feare but also to bee encouraged to proceede and preseuere in the knowne truth and studie of Pietie in the full assurance of GODS mercies and hope of eternall felicitie To and for the former are annexed Admonitions threatnings Iudgements corrections refutations such like as are not onely requisite but needefull to beate downe the pride of mans nature and the presumption of the enemie and so to till and manure as it were mans vnfallowed soyle to the latter belong the louing promises graces and sweete mercies of GOD which is no lesse necessarie then the former to succour sustaine and consolate that which is readie to perish in the deepe consideration of his owne imbecilitie and vnworthinesse And thereof is it that the LORD GOD who might iustly by his supreame authoritie haue onely commaunded and compelled all men to the obseruance of this seruice and dutie without any other reason An argumeÌ„t of God loue to man doth neuerthelesse in his great loue and mercies allure and encourage them to come and labour in his field with the sweete promises of meete wages and eternall rewardes yea hee doth most gently and with vnspeakeable kindnesse perswade and entreat them to be reconciled vnto him and to dwell in his house To this purpose was that doctrine preached that Iesus Christ was sent vnto vs from his father to blesse vs Act. 3.19.26 in turning euery one of vs from our inequities he would that wee should amend our liues and conuert to the Lord that our sinnes might be done away when the time of refreshing coÌ„meth in the presence of the Lord. In summe this is the scope of the Scriptures both legall Propheticall Historicall Euangelicall and Apostolicall that thereby men might be taught and perswaded to repent and belieue and that they might finde and obtaine remission of sinnes and eternall life through Iesus Christ So are we certified therein both of Pietie and her princely reward the former whereof is declared in those two other wordes Pietie and her reward Repentance and Faith the latter in those two other wordes Remission of sinnes and eternall life A place taken from Hos 10. Vers 12. But nowe of and among so many pregnant places as the holy Scriptures affoord vs concerning this argument I haue gladly made chiefe choice of that one wherein the Prophet Hoseay Preaching to those tenne Tribes of Israel which had before fallen away from GOD by the wicked counsell of Ieroboam the sonne of Nabat and long wallowed in their sinnes and abhominations without amendment or remorse saide thus to them in the name of the Lord So we to your selues in Righteousnesse Reape after the measure of Mercie Plough vp your fallow Ground for it is time to seeke the Lord till hee come and raine Righteousnesse vpon you In the which words the Prophet hath two principall parts whereof Two generall parts of the whole discourse the one is an Exhortation to Pietie the other is the conueience thereof The former hath his efficacie of the Lords coÌ„mandement to the which they should in equitie obey the latter of the Lords gracious promise of mercie rewards which both consolateth encourageth them to performe Againe in the former is seene what the Lord God requireth of his people namely Iustice and Mercie In the latter we learne what they are to expect and hope for from his gracious hand namely the fruit of Righteousnesse Finally Couenants and conditions betweene God and vs. these two points containe the couenants and conditions had made and concluded betweene God and his people and so that if they will take and enioy the benefit of the Lords promises they must be carefull to obserue the conditions and promises on their part made and prouided But before wee attempt to pearce the bowells of this present place knowing that the occasion of the Prophets exhortation may well stand for a meete introduction and no meane helpe for the better vnderstanding of the Lords pleasure therein we may neither omit nor neglect but carefully regard and duly consider of the same The occasion of the words The Prophet perusing the case and condition of the Israelites vnto whom the Lord sent him to preach in the dayes of Ieroboam the second of that name found that part of the land of Israel right resemblant to the field of the foolish couered ouer and ouer with bryars Pro. 24 3â— bushes and thornes into the which he knew well it booted him little to cast the soueraigne seede vntill the same were cleansâ—d of those vnprofitable things for as the Lord saith The seede falling into the thornes is choked and made vnfruitfull and therefore hee wisely aduised Iudah Ierusalem by the Prophet Ieremy Ier. 4.3.4 Plough vp your fallowe ground and so we not among the thornes For notwithstanding all the great mercies wonderfull workes of the Lord done too for this people far beyond that he had done too and for other nations whereof he was worthily called the God of Israel The ingratitude of the Israelites and their condition they knowne by the name of the people of God before all other the inhabitors of the earth which required their great gratitude godly obedience yet were they ingratefull and long time wallowed in their stubborne disobedience whereby they had quite extinguished the feare of God true Religion and all Pietie For from the raigne of King Ieroboam the sonne of Nebat who had set vp the Calues in Bethel and Dan to be worshipped and thereby had subtilly allured and drawne away those ten
in the old Testament noteth not only that diuine motiō which is agreeable with the lawe of God which is enkindled of the spirit of God by the which a man resemble the image of God in the which he was created but the fear of God obedience to the Lawe holinesse integritie honestie goodnesse and grace and therefore as the Genus or generall voice of all vertues it hath beene rightly opposed to the Hebrew Reschayah or Greek Adikia that is Iniustice the generall voice of all malice transgression guiltinesse profanity impiety naughtinesse and vice Thus therefore the holy Psalmist placeth those two wordes opposite the one to the other Thou speaking to God Psal 45. louest Iustice or Righteousnesse and hatest Iniquitie or naughtinesse The same obserueth Saloman Iustice preserueth the vpright but Wickednesse ouerthroweth the sinner In which two places there is found a diuers acceptation and reward according to the diuersitie of the persons and their contrarie qualities God loueth the one hee hateth the other the one he saueth the other hee destroyeth for thus being contrarie in nature and qualitie they may not partake the like life and lot And as in those two wordes namely Iustice and Iniustice or Righteousnesse and wickednesse hath beene well obserued the oddes and difference betweene all vertue all vice so by two other words of the same rootes is set foorth the contrarietie betweene the persons in whom those contrarie qualities raigne and beare sway the first whereof hath the Hebrew Tzadic expounded by the Greeke Dicaios by the Latins Iustus and by vs translated A Iust or Righteous person Such as was Abel and Noah and Abraham and Lot and Zacharie and Elizabeth and Iames and other like who although as beeing men they were not free from originall guilt were neuerthelesse before manie others cloathed in the habite of vertue accepted with the Lorde approoued by an honest life before men and set forth for examples of imitation to the posteritie The second word is Raschay and is translated by the Apostle Adocamos that is vniust wicked vnquiet a troubler a seditious and damned person Such as was Cayne and Nimrod and Esau and Saul Iudas and their like whose iniquities and naughtie natures are depainted forth to be abandoned And of this contrarietie vnder those two wordes we haue many testimonies both in the old and new Testament Abraham speaking to the Lord touching the ouerthrow of the wicked Sodomites amongst whom as yet inhabited righteous Lot saide Gen. 18.23 And wilt thou destroy the lust with the vniust the righteous with the wicked And shall Catzadic Caraschay the righteous be as the wicked that be far from thee Dauid also in the Psalm by the same words makes the like common difference betweene those two contrary persons and their liues the which hauing described thus concludeth For the Lord knoweth the way of the righteous and the way of the vngodly shall perish Psal 1.6 Prou. 12. Vers 2.5.6 16.12.13 14.21 26. Eccle. 3.17 Salomon no lesse then nine times in one Chapter of his Prouerbs puts the like differēce vnder the same words betweene those vnlike persons And in his Preacher he saith I said in mine heart God shall iudge the righteous and the vngodly Finally to those two persons as to those of a farre contrary constitution nature qualitie and life the Sonne of God both applieth a farre contrary title and also to either of them giueth a contrary reward when to the one that is the Righteous hee saith Come yee blessed of my father receiue the kingdome prepared for you from the beginning of the world And to the other that is the wicked and vngodly hee saith Depart yee cursed into euerlasting fire prepared for the Diuel and his Angels But hereof wee shall speake somewhat more in the combination of those two vertues Iustice and Mercy hereafter in place conuenient The holy man Iob speaking of this Vertue declareth what the same is with the true vse thereof in his owne person Iob. 29.14 I put on Iustice and it couered mee and iudgement was as a Roabe and Crowne For the godly being cloathed in this habite haue therein neither rent nor seame beeing artificially wrought and composed of many golden threedes as Faith Loue Charitie Hope Prudence Chastitie Diligence Liberalitie Mercy Goodnesse and other like the which in the Apocalips are called the pure raines of the Bride Apo. 19.8 and interpreted in the Plurall number the Iustifications of the Saints In regard hereof Noah was witnessed to be Isch tzadic tamim A man righteous and perfect Gen. 6.9 or righteous of perfections that is iust and mercifull in the which sense Christ calleth him a iust man which is a man of mercies The prophet Ezechiel Ezec. 18.5 describeth such a man generally in two points that is he forsaketh euill he doth that which is good and then soone after he numbreth vp certaine particular vertues alluding as to that of Dauid in the first and fifteene Psalmes And thus the wise Collectors of Salomons Ecclesiasts Gal. 12 13. hauing declared his contempt of the studies deuises and vanities of worldly men reduced all his particular sundry precepts touching mans righteousnes perfection vnto two general heads that is to say Fear God and keepe his commandements the which as they testifie is the whole dutie of a man as whereof hee is esteemed iust Noah was iust and walked with God Gen. 6. And this was notably expressed in that excellēt cōmendation which the holy Scriptures giue vnto that righteous man Noah before mentioned who hauing the habite of vertues walked with God which is so much to say as that he had conformed himselfe or applied himself in all things to the Lord the which may be well gathered of the word Hithhalech which being coniugated in the Hebrew Hithpael hath a reciprocall signification noteth that Noah dedicated consecrated applied and conformed himselfe vnto God that is in holines righteousnes and perfections Loe thus we see what is ment by the word Iustice or Righteousnesse Neuertheles as one thing ought to be considered with another that thereof wisedome may bee had wee must note This is not wrought of mans abilitie but by God that yet there is no righteousnesse no iustice no vertue no perfection nor any meet conformity of man to the diuine image that is either wrought or effected in man of mans owne witte wisedome studie industerie action or merite for thereof is man vtterly depriued seeing that euery man is a lyar a vaine thing and being a sinner hath euer neede of the grace and mercy of God but all the abilitie wisedome and sufficiencie of man and euery good gift commeth down from him that saith vnto his people I made thee that thou shouldest serue me that is God Almightie to whom belongeth the kingdome the power and the glory for euer For as the learned Doctor saith In omni opere bono non
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
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
reioyce not that ye were sorie but that you sorrowed to repentance for ye sorrowed godly so that in nothing ye were hurt by vs for godly sorrow causeth Repentance vnto saluation not to be repented of but the worldly sorrow causeth death Wherein also distinguishing the godly sorrow that is the Christian contrition froÌ„ that which is vngodly he sheweth the ends and fruits of eyther And truly as that medicine which draweth forth from the sick mans heart the venemous humour of his disease and prepareth him for the sweete and healing potion This godly contrition draweth out of the sinners hart the poisoÌ„ of the wicked fact and mittigateth the biting and sorrow of the conscience albeit it pierceth and woundeth the same for by this shall be made euen a soueraigne medicine to heale the wound of it owne piercing comparable therein to that ointment or plaister which made of the Spider or flie that stingeth a man shall easily heale mitigate the paine therof This is a practise vsed in the cure of the body in the which that is thoght no lesse needfull that a veine bee opened when the Phisitian perceiueth the blood infected But the sinner is throghly infected both in body and minde and so inflamed therewith that he will be soone agonized and dead indeede if his veine be not soone opened euen the Cordiall veine from whence the rankour of malice and wicked imaginations may bee drawne forth Gen 6. For the imaginations of mans heart are onely euill euery day Therefore saide the Lord Circumcise your hearts Roote your hearts Let the sinner forsake his owne imaginations This commenceth the Action of mans Mortification and is the first part of Repentance so needfull as that without it men cannot repent indeede Ps 51. and 126.6.7 But hauing the same in the right constitution of minde wee are accepted with the Lorde though we sowe in teares wee reape in ioy wee enter the gate of right Repentance wee mooue the Lord GOD to pitie vs wee finde mercie with his grace and finally bee directed from hel to heauen and from eternall death to eternall life through the merits of the Sonne of God CHAP. XV. The second part of the Soole of pietie is the Shippe NExt to the Share is the Shippe 2. Humiliation of the Spirit which is that member of the Soole whereon the Share is fastened and this noteth the humiliation of the Spirite wrought by that true feare of GOD whereby mans heart being contrite the minde is also so humbled and made poore in his owne conceit as that it casteth off all boldnesse of it owne strength wisedome iustice wealth and estimation Hereof it is that a man chooseth to be an abiect in the house of God and preferreth all others before him when hee considereth his owne vilenesse as Dauid did acknowledgeth himselfe to bee but dust and ashes as Abraham did esteemeth himselfe vnworthy of Gods manifold mercies as Iacob did standeth a farre off and is afraide to looke vp to heauen as the poore Publican did dreadeth to take the holy name of God in his mouth as Solomon did desireth to be but as a seruant in Gods house as the prodigall Sonne did in the house of his father esteemeth himselfe a worme and no man as Christ did thinketh both himselfe and his house vnwoorthie of Christ as the Ruler didde and saith to Christ Lord goe from me for I am a sinfull man as Peter did In a word as this humble Spirit casteth down and condemneth and contemneth himselfe as a seruant vnprofitable in thought word and deede so hath hee no desire to bee praised before God or man because hee seeth and feeleth in himselfe nothing worthie commendation but rather sinne damnation This is contrary to the humour of the worlde which hunteth after the vaine glory of the same and thinketh magnificently of her followers therein disdaining and contemning the whiles the humble and lowly men of Spirit Howbeit the Lord Iesus as hee himselfe was humble and meeke Mat. 52. and would that all his Disciples should follow him therein so hee pronounceth those persons blessed for that to them belongeth the kingdome of heauen neyther as he saith shall any be admitted into the same but such onely as be truly humbled and in the meekenesse of Spirit become as children the which Augustine considering saide that this was indeede the first the second and the third point yea the highest and cheefest point of Christianity Why humility is likened to the Shippe And worthily is this vertue compared to the Shippe in the Soole for that as the Ship is not only that peece which holdeth the Share but is placed beneath next to the earth so the humiliation of the Spirit holdeth fast the true Contrition of the heart the which without the same would soone bee abated and yet how low soeuer this be placed vnder some other parts of the Soole and next the ground with the Shippe yet as Nazianzen said ypsus arozenthe etapeinosen it goeth before exalâ—ation and honour Therfore Saint Iames counselled Be yee humble vnder Gods mighty hand that he may exalt you in the time conuenient For God resisteth the proude but giueth grace to the lowly And to strengthen all the Lord himselfe saith Learne of me for I am meeke and lowly of heart and ye shal finde rest for your soules for he that humbleth himselfe shall be exalted CHAP. XVI The third part of the Soole is the Culter THe third member of this Soole is Confession of the Mouth 3. ConfessioÌ„ of Mouth compared to the Vomere Vomer or that which we call the Culter The Culter hath his name of cutting or diuiding the Vomer is so called a Vomendo that is of vomiting or casting foorth any thing from the stomacke This Culter is that which cuts diuideth openeth that which the Share pierceth casting or separating the sound earth some on this side some on that as a man may thereby see not onely a diuision or opening of the parts but also the very bottome or ground of that earth And thereto that Confession of the Mouth beeing compared is defined the expresse manifestation of our sinnes eyther publikely or priuately eyther to God Confession to God or to men that to God is when our Consciences touched with the diuine Law we so acknowledge our sinnes before the Lord that we confesse our selues most worthy damnation both of body and soule therein we accuse not Gods Iudgements but implore his great mercies and praise his glory which iustifieth the sinner not of desert but of his diuine grace in his Sonne that to man is when hauing hurt or offended our brethren Confession to man we willingly acknowledge confesse our faultes vnto them with an humble and hearty desire of pardon And this confession is sometimes priuate as when the faultes be priuate and sometimes publike as when the faultes be publike alwaies accompanied with a promise
prosecuting that which is commenced By this the Mariner Merchant passe ouer the daungerous Seas hoping to returne home with gaine The husbandman teareth vp his soile and laboureth hardlie in the field in Hope to gather the fruits of his trauailes The Father puts forth his Sonne in a farre Country at his great charge in hope hee will returne home a learned man By this the very Rebell sometimes yeelds himselfe to the Princes hand in hope of pardon the condemned man hopes for life the sick man seeing the Phisitian lookes for health to all men the greatest solace in the concourse of calamities is the Hope of an Alteration Nazian Eccl 9.4 whereof the wise man said To the liuing there is hope 3. Kindâ—â— of Hope and therfore a liuing dogge is better then a dead Lyon By this are wee reteined in the full expectation of those things which are either promised or wished for And of this there be three kindes the first wherof is engendred of an Opinion the second of certaine Knowledge the third of Faith The Opinionate hope is either taken from the report of the worde of some others or from some particular examples or from the conceite of a mans owne minde and is indeede nothing but a bare perswasion and often prooued deceitfull and vaine The next is that which Experience hatcheth as whereby men hauing tried the causes by their effectes hope for the like to ensue againe The third springeth of Faith The vaine hope and beeing of affinitie to the seconde expecteth that which Faith assureth relying on Gods promises Againe that first kinde though but deceitfull and vaine hath drawen many men forth not onely to the contriuing of manie vnlawfull actions Gen. 3.1 but also to the aduenture of diuers sundry hard exploits the which Pindare considering said that manie a man it exalted whom vppon a sodaine it cast downe Heuah hearkening to the deceitfull words of the Serpent Act. 12. hoped that she should be made a Goddesse passing wise by eating of the forbidden fruit King Herod seeing that he preuailed in his purpose against Iames the brother of Iohn hee proceeded further and tooke Peter also hoping hee should haue had therein the like successe arguing thus I had my purpose on Iames Ergo I shall haue the like on Peter Gen. 4. Cayn conceyted so well of himselfe and of his actions that if Abel his brother were extinguished he hoped he should be the onely promised Seede of the woman the heire of the world and liue in all peace The like hope had Absalom against his Father Dauid 2 Sam. 15 Mat 2. So the other Herod hoped that in the murthering of the Innocent children hee should also murther Christ and ouerthrowe his kingdome But as the wise man saith Whiles the vngodly hope to haue a friend of vnrighteousnes Sap. 2.16 5.14 Iob. 8 9. Ia 1.10 they come to nought for the hope of the vngodly is like the drye thistle flower or dust which is bloweÌ„ away of the winde â—ike a thinne scumme that is scattered abroade with the storme and as the smoke that the winde disperseth and as the remeÌ„brance of him that passeth taryeth but for a day 2 The more certaine hope The second kinde of hope is more assured for that it is taken froÌ„ the certaine knowledge or experieÌ„ce of things as wherby meÌ„ of the same causes hope for the like effects as froÌ„ the fire heate from the water moisture from the Sunne light and from the night darknes So in things diuine and spirituall from Gods loue we expect grace vpon our true repentance the mercy of God Thus we hope as God is our Father and we are his children that hee will prouide for vs according to his good nature and his louing kindnes to others his children Thus Paul consolated the Corinthians 2. Cor 1.7 in their affliction Our hope saith he is stedfast concerning you in as much as we know that as yee are partakers of the sufferings yee shall also be partakers of the Consolation hee addeth for wee would not haue you ignorant of our afflictions c because wee should not trust in our selues but in God who deliuered vs from so great a death and thus hee would thereof conclude therefore hee wil also deliuer you who haue the same God for your Father who are professours of the same cause who are partakers of the same afflictions with vs. Thus the poore prodigall Sonne Luke 15. vpon certaine knowledge of his good Fathers nature and loue returned home hoping to finde the fruits thereof towards himselfe 1. King 20.32 Thus the Assyrians hauing experienced the mercifull heartes of the Kings of Israel came and submitted themselues to the King with halters on their neckes And thus the people hauing tried and found the great vertue of healing in the Lord Iesus and his Apostles came preseÌ„ted their sick before him and them in hope of helpe Such arguments we finde aboundant as in the holy Scriptures so chiefly in Dauids Psalmes Psal 37. and sayings among the which that is notable where hee saith I haue bene yong and now I am old yet I neuer saw the righteous forsaken thereof he would conclude therefore I hope hee will not forsake me which am a righteous man in this that my sinnes are pardoned and I depend on him by my faith Againe hee saith The righteous man is mercifull As if hee wold argue This is a righteous man ergo I hope he will shew me mercy For I find it truly tried that from righteousnes issueth mercy This is a good hope and of neere affinitie with that which followeth 3. The best kinde of hope and chiefly heâ—e required which rising of a true faith in Iesus Christ is defined the sure expectation of those good things promised vs in the holy Gospel as namely remission of our sinnes the righteousnesse of Christ the gratious aide and help of God in all our afflictions the mitigation of our sorrowes and calamities a glorious victory ouer sinne and the diuell and the inheritance of life euerlasting according to the fore knowledge and good will of God in his Sonne Rom. 8. This is that which fortifieth patience perswadeth the verie groaning creature to abide serue vntill the day of the adoption of Gods children In this hope said Dauid I beleeue verily to see the goodnesse of God in the land of the liuing In the same said Iob Iob. â—4 I know that my Redeemer liueth and that I shal rise againe in the last day and shal be couered with my skinne Heb. 11 and shall see God In this the ancient fathers trauailed patiently towardes the Citie of the Saintes before they obtained the promises This is that Helmet of Saluation whereof St. Paul speaketh in the furniture of a true Christian Ephes 6 Omnium prorum spes c. and the only hope
and your Brother and Sauiour Therefore should yee also be patient which are his children and my brethren and by me preserued Againe God is patient to you ward therefore should ye also be patient not only towards him but also one towards an other of you And surely as the Soole is imperfect without the Ground-Rise neither can a Christian be a sufficient labourer in the Lords field or meete qualified for this Spirituall Plough without patience For by this hard things are easie grieuous matters are made tollerable and sowre thinges seeme sweete The contrition of the heart the humiliation of the minde the confession of the mouth the narration of the flesh and the hope of remission is mightily confirmed and established by this Christian vertue Therefore let vs harken therein to the Lord and his holy Apostles which exhort and perswade vs to helpe on the Plough with this powerfull Ground-rise CHAP. XX. The seuenth part of the Soole is the broad Hale THe sixt member of the spiritual Soole Conuersion of mind is called Stiua and englished the Handle or Hale on the which the Plough-man holding his hand by winding and wilding the same turneth the Soole and correcteth the worke comparable therein to the Mariner who holding the Helme of his Shippe turneth about the same and correcteth the errour of his course at his pleasure And of this as hauing a double vse there be two sorts as whereon either hand of the Plough-man might leane for the better framing of the worke The one is called the Broad handle the other the Round-handle to the former is fastened that which is called the Ground-rise by the which the furrow is cast vp and fully perfected and this noteth the Conuersion of the minde as the other the correction of the action both the which are no lesse necessarie then the turning of the turfes and amendement of the faults For the turfe being thereby loosed from the ground must bee altred as that which was before downeward turned vpward and that which was vpward turned downe Againe by this kind of correction that which was old must be renewed and the spinie turse changed into a gentle soyle But first of the former By this is meant the altring of the affection and the conuersion of the minde It is well knowne that the mind in his right nature is the same by whose light all inferiour vertues are directed and gouerned and by the which beeing well qualified a man is made able to iudge betweene truth and falshood good and euill But without this as deuoide of reason which hath her seate in the minde a man is comparable to the perishing beast Here was it where the Lord imprinted the image of his nature and happy had bin our condition had not that soueraigne image bene taken from sinful man But as saith the Wise man Man sought out many inuentions yea the Serpent as a venemous Salamander infected this part of mans soule which being therby as the roote of a tree poisoned could thenceforth naturally yeeld no wholesome fruit Isa â—7 â—0 Rom. 1.18 Thus man hauing his minde surcharged in most pittifull wise fel out of his wit as one cast into a lewd minde in the vanity whereof he walked hauing his cogitation darkened and became a stranger from the life of God through the ignorance that is in him But seeing the Lorde is willing man should be restored and brought home he giueth him by his spirite an alteration of mind being chaunged from euill to good from the diuell to God And this God chiefly required in that word of the wise man My sonne giue me thine heart for hauing thine heart I shall easily haue thy body also Mans hart and mans minde We may here note that the minde and the heart of man doe often signifie one and the same thing in the Scripture as the fountaine or roote of all his cogitations words actions and endeuours Adam had turned his minde or heart from God when he listned to his wife and turned to the Serpent but then he began to turne againe when hee ackowledged his sinne and sought to the Lorde for mercie The Israelites in the Wildernesse had forgotten God that made them but then they began to remember him and to chaunge their mindes when they began to repent So the Iewes captiued in Babylon for their auersion forgetfulnes of God Psal 137. began at length to turne towardes him and remember Sion Thus also Manasses and Dauid and Salomon and Peter and Paul turned from their former wicked liues wherein they had offended the Maiestie of God and came home againe humbly acknowledging their errours And this is that which our Sauiour teacheth in the comming home of the lost Sonne to his Faher against whom he had sinned being now of another minde and constitution then he was when hee went from home Saint Paul perceiuing not only the praise but the profit of this good alteration desired the Romans by the tender mercies of God to be changed by the renewing of their mindes Rom. 12.2 1. And S. Peter Pet. 4.1 put for our example Christ Iesus to whom hee would wee should in minde bee conformed Ier. 31. And this the Prophet vnderstoode in the person of the children of Ephraim who had beene estranged from Gods grace and now desired to bee reclaimed and receiued into fauour againe saying Conuert thou me and I shall be conuerted for thou art the Lord my God But Dauid Wee neede new harts to shew the manner of this action desired God to create in him a new heart and renew the right spirit within him Where note that this worke must bee framed not of any thing in our selues but another heart is to be created that is not made or framed of that older heart but created that is of nothing by a new worke for the word to create is to make something not ex praeiacente materia but of nothing For so indeed need we to haue new made hearts that the holy Spirit may againe be renewed to vs in the same For it is certaine that wee haue turned away from the Lord with the Prodigall Sonne and louing darknesse more then light haue thought the pleasures of sinne for the time better then the diuine graces which last for euer wherein wee must confesse with Dauid Daniel that we haue egregiously erred transgressed and offended against God and the Angells But now wee are better resolued and thinking more reuerently of the Lord in goodnes are by this readie to renew our former loue and turning our hearts againe vnto our God doe endeuour to serue him in singlenesse of minde This is that which the Prophet Ioel would perswade when hee saith Rent your hearts and not you garments Ioel. 2.13 and turne to the Lord your God Loe this is that first Plough-handle and such is the true vse thereof Now let vs consider of the second CHAP. XXI The eight part of
or shallower as occasion requireth according to the nature of the ground and discretion of the Plough-man By this Keye is signified that true faith in Christ before spoken of whereby Righteousnesse is apprehended and wee iustified and approoued before God For after the proportion of our faith and quality of our beliefe all those excellent graces and vertues are eyther lifted vp or letten downe strengthened or weakened neither is it possible that those former parts of true repentance shall be profitable to the sinner without this by the which whatsoeuer is done is acceptable to the Lord and whatsoeuer is wrought without it is sinful and vile for whatsoeuer is done without faith is sinne by the testimonie of the Apostle therefore it is impossible without faith to please God He that beleeueth in the Sonne of God hath life Aug. de verbis apostoli petr serm 27. Et lib. 1. de pecca iuait remiss c. â—0 de Ciuit. Dei li. 13. ca. 4. because that faith is the beginning of a good life to the which also belongeth eternall life As this is that foundation of things hoped for and the assurance of that which is not seene tunc est fides quando expectatur in spe quod in renondum videtur so is it made the very hand of the soule wherby we take hold on Iesus Christ and apply vnto our selues by his grace all his iustice merits and vertues whereof we be said to be iustified by faith because it pleaseth the Lorde to impute his proper Righteousnesse and vertues to such as apprehend the same by faith By this Abel offered vppe vnto God a more acceptable sacrifice then Caine Heb. 11. by this Henoch was reported of that hee pleased God by this Noah moued with reuerence prepared the Ark by this Abraham being called of God gladly obeyed him by this Sarah being well nigh a hundred yeares of age had strength to conceiue seed by this Isaac blessed Iacob and Esau concerning things to come to be briefe by this Moses and Iosuah and Rahab and Gideon and Barach and Iepthe and Sampson and Samuel and Dauid and the Prophets obtained a good report subdued kingdomes wrought righteousnes obeyed the promises stopped Lions mouthes quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battaile turned to flight the armie of the enemies c. For this is the very key euen the key of the sonne of Dauid which openeth and no man shutteth and which shutteth no man openeth And as without this no man pleaseth God but being iudged sinners are shut out from his fauour and abandoned so by this vertue of the Spirit and power of grace are offered and performed vnto vs that eternall happinesse and peace and all those heauenly treasures which our faithfull hope expecteth Worthily therefore said our Lord to such whom he was willing to helpe and preserue Haue faith in God For he that beleeueth is made holy by the diuine grace to remoue mountaines yea all things are made possible vnto him Finally this is the faiâ—hfull promise of him that is the very truth cannot lie that God louing the world Ioh. 3.16 hath giuen his only begotten Sonne to this end that all they which beleeue in him should not perish but haue euerlasting life and that the righteous man shall liue not by any his owne workes wisedome ability or merits but by his saith Hab. â— 4. This is that faith which commeth to a man by hearing of gods word which is brought vnto vs by his seruants the Preachers Ioh. 20. who are sent vnto vs from the Lord to preach the same To this end that men might beleeue that in beleeuing they might haue life throgh the name of Iesus And as the Pinne in the Soole is fitly placed in the very middest of the same so is faith mightily peazed betweene all other vertues as the very strength by the which they are fortified and tied together CHAP. XXVII The fourteenth and last part is the Tawe Spirituall Loue. THere nowe remaineth one other thing in this Soole no lesse necessarie then any of the former yea and that without the which all the former members of the same are nothing auaileable to this spirituall husbandry That is the Tawe or that yron Rope which embracing the Beame assureth it to the Tractory or Lambe By this is meant that Spirituall Loue which is so often commended and commaunded vnto the brethren of Christ as whereby not onely the mortification of the flesh is fastened to the faithfull hope and so the former is the better susteined and performed by the latter but also the whole Soole with his parts holden together by the helpe of the Key of Christian faith This is that sweete delight of a mans heart towardes something for the sake of some what August which runneth through desire and surceaseth in hope by a desire in lusting for and by a ioy in hauing it Neither if mans heart be good can it be good of any other occasion then by louing that well which is good nor can the same be euill if euer it be of any thing else sauing in not louing well that thing which is good As this Taw is made of three or foure yron rings or lincks of yron fastened one wtihin an other in the order of a chaine the greatest wherof compasseth or embraceth the Beame the second lincked to the first the third to the second and the fourth to the third which is also assured to the Tractory or Lambe So in the spirituall Taw which is Loue there bee foure kindes or branches 4. Branches of Loue. The first which is the highest greatest is the Loue of God the Father the second is the loue of God the Sonne the third is the loue of God the holy Ghost the fourth is the loue of man of God the Father as our Creator and maker of the Sonne as our redeemer and Sauiour of the holy Ghost as our sanctifier and consolator of man as our neighbour and brother Therefore it is commanded that we loue God the Father with all our heartes strength soule minde and whatsoeuer else we haue Loue him for he loued thee first loue him for hee sent his onely Sonne into the world that thou shouldest liue through him loue him for he is thy Father thy King thy God and best good for euer This is well resembled by the great Ring in the Taw which embraceth the Beame and pulleth on those other partes which follow it by which Beame as is before said is signified the Maceration or mortification of the flesh For as this Ring of the Taw compasseth the Beam so Loue compasseth or embraceth true maceration of the flesh in the godly who after the example of Christ being perswaded through Loue to take our flesh therin to be macerated mortified we are well pleased for the loue good affection they haue