the Soole is the round-Hale BY the former handle of the Soole called also the Broade Hale is signified the turning about 7 Correction of the words and works c. and correction of the heart minde and inwarde affection of the Soule Now by this second called the Round-hale there is noted also a correction of mans words workes actions conditions and endeuours that therein the conuersion might be not onely in the minde or inward man but also without in the members so in the whole man is a perfect conuersion answerable not onely to the Greeke Metonoiah but also to the Hebrue Teschubah the altring or renewing not onely of the minde but of the whole man That is the meaning of the Prophet when hee saith Turne againe vnto the Lord Conuert thou vs and we shall be conuerted The order thereof wee may learne from the practise of the cunning Phisitian who endeuouring to alter the constitution of his sicke Patient applieth to cold causes hotte medicines and to hotte humours colde things as that with the cause of euery maladie The order of conuersion might with his contrary be best maistred and suppressed the like we may take from the vsage of the husbandman who into his hungry fields brings the fattest soyle into snapy and wet places hotte lime ashes and sand into high earth the sound marrle and into stony ground the cleanest worthe Euen so in this conuersion it is required that against wicked vices there be opposed all godly vertues Thus taught our Sauiour Christ who came into the world to saue sinners and thereto as Simeon prophecied to be the downe-falling Luk. ◠and the vprising of many in Israel which is meant not onely of sundrie persons diuersly affected to whom he allots a contrary retribution but also of one and the same singular person or persons in whom he destroyeth the kingdome of sinne that in the same he might set vp and establish the kingdome of righteousnesse And in this hee wrought the ruine of pride by his humility the ruine of auarice by his liberalitie the ruine of luxury by his chastitie the ruine of enuie by his charitie the ruine of gluttony by his sobrietie the ruine of wrath by his patience the ruine of sloath by his diligence in a word the ruine of all wickednesse by his righteousnesse A certaine man endeuouring to perswade to this patterne counselled as thus translated Vnto the sicknesse of the Soule the contraries apply Giue Niggard of thine owne thou wanton bend to chastitie Turne Enuie into loue and Pride to good humilitie Yeeld Glutton to Sobrietie thou wrathfull patience loue In fine to bridle youthfull flesh the Rodde of Nurture proue Luk. 3.5 This rule taught Iohn the Baptist in his preaching of Repentance Let euery hill bee brought lowe let euery valley bee filled vp let thinges which are crooked be made straight and that which is rough be made plaine The same Ezechiel hath without a metaphor saying Ezec. 18.21 Let the vngodly man turne away from his vngodlinesse and doe the thing that is right And Daniel counsailing Nabuchadnezar thus Breake off thy sinnes by righteousnesse Dan. 4. and thine iniquitie by mercie The meaning is that men should cast away the deedes of darkenesse and put on the armour of light that the errour of their liues might bee redressed and themselues turned to the truth and brought from the power of Sathan vnto the Lord their God This is the enkindling of the blacke cole which hauing fire in it shineth bright yea this is the well culturing of mans vntrimmed land wherby the face and forme thereof being changed renewed and all things perfected hee is made liable both in body and minde to the heauenly and soueraigne seede Howbeit we must neuer forget this that both the beginning the proceeding and the effecting of this holy worke of mans Conuersion is not of mans owne will or abilitie but that which belongeth onely to his grace who hath created him and by his Spirite in his Sonne renueth them which belong vnto his kingdome The necessitie and manner of the Lords diuine worke therein hee declareth in his disputation with Nichodemus concerning the same saying Verily verily I say vnto thee Io. 3.5 except that a man be borne of water and of the Spirite he cannot enter into the kingdome of God Where he meaneth the Spirituall water whereby wee are baptized by the holy Ghost into newnesse of life The which being an especial worke of God not onely aboue mans abilitie but farre beyond his wisedome to conceiue he is bound to ascribe the praise thereof vnto the Lorde and with continuall inuocations and praiers desires of his goodnesse that as hee is most willing to worke this conuersion in vs by his Spirite we may not any way refuse the good motions of the same but euermore yeeld our selues readie both in minde and members to suppresse vices by the exercises of holy vertues and to turne away from all euill to follow and encline vnto all that is good by the helpe and grace of God in his sonne Iesus CHAP. XXII The ninth part of the Soole is the Chaine 8 The combination of Vertue AFter the two Hales or Handles wee regard the Chaine or Iron-Rope the which being fastned to the Tractorie and grapled to the yokes the whole Soole is pulled forth by the Oxen This Chaine or Rope is made of many Rings or linckes fastened one within an other so as one of thē being drawn forth all the other must of necessitie follow To such a matter aymed those auncient The three Graces wise and gratefull men who framed their three Xarisetes or Graces so as Xaris charin pherei One grace held supported or prouoked an other By this is fitly depainted the true combination prouocation of those motions which are agreeable to the lawe of God inspired and kindled by his diuine Spirite yea those very heauenly vertues and graces which are deriued vnto vs by a measure from the fulnesse of Christ and are appointed to sustaine and followe one an other in these persons regenerate Of this spake Saint Iohn when he saide that From his fulnesse we all receiue Grace Ioh. 1. vpon Grace or one vertue following an other And no doubt of the same spake Paul when hee would that such as beleeued should thereto adde not onely vertue but Proceede from vertue to vertue that is to adde one vertue to an other vntill they were made perfect in Christ But Saint Peter iumpeth iust to the Graces 1. Pet. 15. and numbreth vp sixe particular Linckes for this Chaine saying Giue yee all heede that yee minister in your faith vertue in your vertue knowledge in your knowledge temperance in your temperance godlinesse in your godlinesse brotherly kindenesse in your brotherly kindenesse loue Whereas hee saith Giue ye all heede that ye minister in your faith vertue c. He meaneth not that the power of the action or
the 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
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
earth is the receptacle of all seeds of all bodies and ponderous things whatsoeuer so is mans heart the receptacle of all opinions sectes documents Arts Sciences yea the swallow of all sinnes abhominations and euils in the world Sixtlie as the earth hath in it manie hollow places and such as are inscrutable so hath the heart of man which therfere is called prauum inscrutabile wicked and vnsearcheable Seuenthlie and lastly the earth being not tilled and manured beareth naturally bryers thornes thistles nettles such being the effects of the curse Gen. 3. Euen so mans heart without discipline or spiritual culturing bringeth forth all kind of corâ—upt naughty imaginations sinnes euill deeds â—nd like fruites such as Christ tells vs defile the man And surely here may we see the true image â—f the Olde Adam who hath as saide Bernard Bern in 30. Serm ê‘voâ—de 1. Cor. 15. a â—hreefolde oldnes namely that of the heart that of â—he mouth and that of the body in the which we offend three manner of wayes that is to say in â—hought in word and in deede In the heart are â—ound carnall worldlie desires that is the loue of the flesh and the loue of the world Likewise in the mouth there is double inueteration as Arrogancie and Derogacie Also a double oldnes is in the body that is heynous wicked actions All these are the Olde Mans image and require in vs to be renewed On the other side the heart of the repentant yea The heart of the penitent and godlie of the godlie Man is compared to the Land fallowed or well manured First in regard of the labour theron emploied Next for the aptnes of the same to receiue retaine the seede Thirdly for the fertillitie thereof for it hath pleased the wise husbandman namely God to exercise and to improue the same with his hand and hidden graces whereby hee hath mortified therein the bryers Ioh. 3 3. thornes thistles tares and renewed the same in the best maÌ„ner of the spirituall georgie and therby hath giuen it power to procreate yeeld forth the happie Fruites of those good Seedes and Plantes thereon bestowed This is a speciall Fallowing of the spirituall Land as wherein may be seene a true Mortification Mâ—â—tifiâ—â—â—â—â—n and a right Renouation Râ—â—â—â—â—tioÌ„ so often commended vnto vs in the sacred Scriptures By the former our corrupt Nature is mortified and subdued all godly lustes killed sinne vtterlie suppressed And by the latter wee are made able both to conceiue those spirituall good motions and to beare and bring forth fruits worthie amendment newnes of life So that now whereas we were sometimes in darknes could not coÌ„ceiue the good things of the spirit of God 1. Cor â— that is to say without the feare of God without hope without ioy in God and so all vnfit for the kingdome of God as that Old Man Now are we lightned in our minds we haue new motions kindled in our hearts by the Word and by the holy Spirit that is we haue the true knowledge of God faith and boldnesse in Christ the feare of God right inuocation loue ioy in god hope and other good spirituall vertues vnder the gouernment of Iesus our Prince To this exhorted the Apostle 1. Cor. 15 As wee haue borne the Image of the earthly man so let vs beare the Image of the heauenly Man This heauenly Man is Christ by whom we haue a triple Nouitie or Newnesse as the same Bernard writeth opposite to the triple oldnesse of the Old Man that is to say the Newnesse of the heart of the mouth of the body Concurring the first the Apostle saith Be yee renued in the Spirite of your minde Ephes 4. and put yee on the New Man which according to God is recreated in Righteousnesse and holinesse of truth For the second he saith Let not any euill word come out of your mouth but that which is good to the edification of faith that ye may giue grace to the hearers And for the third he saith Ro. 6.19 As yee haue giuen your members seruants to to vncleanenesse and to iniquitie to commit iniquitie so now giue your members seruants vnto Righteousnesse in holinesse And this Bernard Bern. Renouetur ergo Cor noctrum c. draweth to particulars saying Let our hearts be renued from fleshly and worldly lustes that those being excluded â—he loue of God and of our heauenly Father may bee brought in Let all arrogancie and derogation bee banished our mouthes that in the place thereof may succeed the true confession of our sinnes and the good estimation of our neigbours And for those hainous and wicked actions which appertaineth to the corruption of the body let Continencie and perfest innocencie be embraced as where by the contrary vices may bâ—e expelled and ouercome by these contrary vertues This kinde of Renouation worketh the Lorde Iesus dwelling in vs by faith according to that his saying Beholde I make all thinges new The same dwelling in our harts is our true wisdome in our mouth the very truth and in our person the right iustice To this husbandrie chiefly aymed the Prophet when prophesying of the returne of the Iewes from their captiuitie and of the reedifying of Ierusalem he said in the Lordes name thus I will cause you to dwell in the Cities and the desolate places shal be builded and the desolate land shal be tilled whereas it lay waste in the sight of all that passed by This meant the Apostle when hee aduised the Collossians Col. 3. to mortifie theyr earthly members when he willed the Romanes Ro. 13. to cast away the deedes of darkenesse and to put on the armour of light when hee exhorted the Corinthians 1. Cor. to beare the Image of the heauenly By this is euery one taught his owne condition and estate according to that saying Know thy selfe and thereby endeuour the sooner to assay to purge out the grosse corruptions of his nature so to be prepared for the heauenly graces least it be said of vs that whiles we peruse all others we neglect our selues And what gaine they who either for vaine-glory or greedie lucre or any worldly respects seeke to pleasure others and the whiles make themselues castawaies The sicke man who knoweth not his owne estate seeketh not for a Phisitian nor studieth to preuent his owne daunger vntill it bee ouerlate God graunt wee may looke better to our selues hereafter then heretofore wee haue done and in the true feare of the diuine Iustice be terrified from sinne and by the consideration of his fatherly loue and mercie bee incited and encouraged to Righteousnesse and Mercie Then shall the Spirite of Discipline inhabit our hearts and therein the good seed sowne bring forth the good fruite in great abundance to the honor of God and comfort of our soules CHAP. XIII The Plough wherewith the land of the Righteous is fallowed and
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
or shallower as occasion requireth according to the nature of the ground and discretion of the Plough-man By this Keye is signified that true faith in Christ before spoken of whereby Righteousnesse is apprehended and wee iustified and approoued before God For after the proportion of our faith and quality of our beliefe all those excellent graces and vertues are eyther lifted vp or letten downe strengthened or weakened neither is it possible that those former parts of true repentance shall be profitable to the sinner without this by the which whatsoeuer is done is acceptable to the Lord and whatsoeuer is wrought without it is sinful and vile for whatsoeuer is done without faith is sinne by the testimonie of the Apostle therefore it is impossible without faith to please God He that beleeueth in the Sonne of God hath life Aug. de verbis apostoli petr serm 27. Et lib. 1. de pecca iuait remiss c. â—0 de Ciuit. Dei li. 13. ca. 4. because that faith is the beginning of a good life to the which also belongeth eternall life As this is that foundation of things hoped for and the assurance of that which is not seene tunc est fides quando expectatur in spe quod in renondum videtur so is it made the very hand of the soule wherby we take hold on Iesus Christ and apply vnto our selues by his grace all his iustice merits and vertues whereof we be said to be iustified by faith because it pleaseth the Lorde to impute his proper Righteousnesse and vertues to such as apprehend the same by faith By this Abel offered vppe vnto God a more acceptable sacrifice then Caine Heb. 11. by this Henoch was reported of that hee pleased God by this Noah moued with reuerence prepared the Ark by this Abraham being called of God gladly obeyed him by this Sarah being well nigh a hundred yeares of age had strength to conceiue seed by this Isaac blessed Iacob and Esau concerning things to come to be briefe by this Moses and Iosuah and Rahab and Gideon and Barach and Iepthe and Sampson and Samuel and Dauid and the Prophets obtained a good report subdued kingdomes wrought righteousnes obeyed the promises stopped Lions mouthes quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battaile turned to flight the armie of the enemies c. For this is the very key euen the key of the sonne of Dauid which openeth and no man shutteth and which shutteth no man openeth And as without this no man pleaseth God but being iudged sinners are shut out from his fauour and abandoned so by this vertue of the Spirit and power of grace are offered and performed vnto vs that eternall happinesse and peace and all those heauenly treasures which our faithfull hope expecteth Worthily therefore said our Lord to such whom he was willing to helpe and preserue Haue faith in God For he that beleeueth is made holy by the diuine grace to remoue mountaines yea all things are made possible vnto him Finally this is the faiâ—hfull promise of him that is the very truth cannot lie that God louing the world Ioh. 3.16 hath giuen his only begotten Sonne to this end that all they which beleeue in him should not perish but haue euerlasting life and that the righteous man shall liue not by any his owne workes wisedome ability or merits but by his saith Hab. â— 4. This is that faith which commeth to a man by hearing of gods word which is brought vnto vs by his seruants the Preachers Ioh. 20. who are sent vnto vs from the Lord to preach the same To this end that men might beleeue that in beleeuing they might haue life throgh the name of Iesus And as the Pinne in the Soole is fitly placed in the very middest of the same so is faith mightily peazed betweene all other vertues as the very strength by the which they are fortified and tied together CHAP. XXVII The fourteenth and last part is the Tawe Spirituall Loue. THere nowe remaineth one other thing in this Soole no lesse necessarie then any of the former yea and that without the which all the former members of the same are nothing auaileable to this spirituall husbandry That is the Tawe or that yron Rope which embracing the Beame assureth it to the Tractory or Lambe By this is meant that Spirituall Loue which is so often commended and commaunded vnto the brethren of Christ as whereby not onely the mortification of the flesh is fastened to the faithfull hope and so the former is the better susteined and performed by the latter but also the whole Soole with his parts holden together by the helpe of the Key of Christian faith This is that sweete delight of a mans heart towardes something for the sake of some what August which runneth through desire and surceaseth in hope by a desire in lusting for and by a ioy in hauing it Neither if mans heart be good can it be good of any other occasion then by louing that well which is good nor can the same be euill if euer it be of any thing else sauing in not louing well that thing which is good As this Taw is made of three or foure yron rings or lincks of yron fastened one wtihin an other in the order of a chaine the greatest wherof compasseth or embraceth the Beame the second lincked to the first the third to the second and the fourth to the third which is also assured to the Tractory or Lambe So in the spirituall Taw which is Loue there bee foure kindes or branches 4. Branches of Loue. The first which is the highest greatest is the Loue of God the Father the second is the loue of God the Sonne the third is the loue of God the holy Ghost the fourth is the loue of man of God the Father as our Creator and maker of the Sonne as our redeemer and Sauiour of the holy Ghost as our sanctifier and consolator of man as our neighbour and brother Therefore it is commanded that we loue God the Father with all our heartes strength soule minde and whatsoeuer else we haue Loue him for he loued thee first loue him for hee sent his onely Sonne into the world that thou shouldest liue through him loue him for he is thy Father thy King thy God and best good for euer This is well resembled by the great Ring in the Taw which embraceth the Beame and pulleth on those other partes which follow it by which Beame as is before said is signified the Maceration or mortification of the flesh For as this Ring of the Taw compasseth the Beam so Loue compasseth or embraceth true maceration of the flesh in the godly who after the example of Christ being perswaded through Loue to take our flesh therin to be macerated mortified we are well pleased for the loue good affection they haue
the husbandman to be by him turned delued labored after his wll without dispute 3. Patience grudge question or denial Thirdly with the same let vs learn to beare endure with patieÌ„ce tolleration whatsoeuer this good husbandman imposeth and layes on vs. 4. Thankfulnesse Fourthlie hauing receiued the good seede of Gods word and the labours of his hand let vs with the same be thankfull and expresse our thankfulnes in rendring vnto his hand somtimes thirty sometimes sixtie sometimes an hundred folde And then howsoeuer the Ploughers plough on our backs make long furrowes that our soule is heauie euen to the death because the sword hath pierced it 5. Comfort let vs not feare nor waxe fainte hearted but beleeue and know that all things shall worke together for the best vnto vs which loue God and depend on his goodnes The two Horses The two horses that harrow which draw forth this Harraw or Dragge are two strong barbed beastes and in nature of themselues most euill and vnthriftie though by the good Husband-man constrained prepared and applied to thriftines the one is the World so called the other the Flesh By the World 1. The World in this place is meant not the creature conteining the heauens and the earth within which men liue and thereof by diuine prouidence take benefit and vse but according to the meaning of Christ and his Apostles wee vnderstand the maligne wicked Ro. 1. and impious persons of this life who being nothing capable of the thinges which are of the Spirite of God oppose themselues in lewde lustes against the Saints against the truth against God whom therfore the Apostle aduiseth vs not to loue nor any their studies or affaires By the Flesh 2. The Flesh also we vnderstand not this naturall materiall body of man but as Christ and the same Apostles teach those carnall and lustfull men of this life and their fleshly affections which are euer contrary to the Spirite of God and the sacred motions of the same By these two Horses the very godly are both tempted troubled and mightily assaulted Howbeit How the godly are harrowed and to what end by those horses for their better exercise and profit as it is before said nor may we perswade but that as well those vngodly instruments of wrath as the very sinnes of the elect are no lesse profitable vnto them oppressed with sinne then that very poyson whereof potions are made is good for the sicke patient and as that Scorpion which is bruised and applied to the wound hee had pierced before is said to be a soueraigne remedie against the same Moreouer to this Harrow which God vseth as an instrument of iustice belong â—â—me other things by the which those horses being furnished and fastned may both strongly draw on and labour the same These are diuersly named by the HusbandmeÌ„ of diuers countries but knowne to vs by those names The furniture of the horses harrowing vz. First thâ— two Collers Secondly the two Hambers Thirdly the foure Traces or Tresses Fourthly the two Batter-quills Fiftly the two Tenours or withes Sixtly the two Halters or raynes The first and second are applied to the neckes and shoulders of those horses the third to their sides the fourth to their heeles the fift are fastned to the harrowes and the last to their heads Of the which parts there might much be spoken and many things discouered for good vse but for breuitie it shall be inough at this time that we onely remember them By the first namely the Collers 1. The Collers vnderstand the righteousnesse of man Secondly iudgement of the world Both the which the Spirite of God reproueth as Christ protesteth being contrary to the iustice and iudgement of God By the second is noted 2. The Hambers that Philantia or selfe-loue Secondly that Contempt and Disdaine of others the which also the Lorde obserued and reprehended in the proud Pharisies By the third is considered 3. The Traces or Tresses 4. The batter quides 5. The tenou es 6. The halter or raynes those foure cordes of Vanitie as Enuy Wrath Iniurie and Crueltie which are deadly and condemned in the Law of God By the fourth are signified 1. The blasphemous tongues 2. The godlesse actions of presumptuous sinnes By the first obserue first the diuelish suggestions and damnable imaginations of the impious miscreants of this life and by the sixt last consider well of the wise Prouidence Power of God by the which all thinges are carryed and powerfully ordered as well for the benefite of his Saints as for his owne glory the end of all his workes neither hath the diuel any power or might whatsoeuer to go one iote beyond the will and permission of the Lorde in any thing whereof the godly take no meane comfort knowing that as they be his deare children 1. Cor. 10. and will not suffer them to be tempted beyond their power so he will defend and inherite them in the ende when the enemie maugre all his studies and struglings shall not onely bee restrained of the effecting of his hurtfull purposes but also plagued with tormentes eternall The Driuer of those two Horses God permits the wicked to affâ—ict his Saints is the Spirit of Malignitie who beeing of a nature maleuolent and peruerse yerkes them on by Gods permission but perswading that because the Lorde hath permitted him to rage and storme against his disobedient children and such as yet repent not of their heinous sinnes that therefore hee is of power sufficient in himsâ—lfe to execute and effect against them in his wood-furie whatsoeuer he listeth Of this proude conceit was King Nabuchadnezar of Babilon whom the Lorde had made the Hamber of the earth and his rodde of reuenge But he is deceiued and such his followers for hee and they be none other then as the rodde in Gods hand and his instrumentes of wrath to bee guided and restraind at his will God restraines the insolent by his power Therefore howsoeuer these stiffe-necked horses runne neigh leape and kicke with their heeles how fiercely soeuer they pull on the sharpe harrow to annoy the Saintes being yerked forth in furious rage by the maligne Spirite yet true it is as before it is saide that beeing brideled and restrained by the prouidence and power of God Dionys Arcopag in diuinis nominibus cap. 10. the chiefe Moter they shall not bee able to hurt one haire of the head of the Lordes children or perpetrate any one action whatsoeuer without his will and permission to whome they are compelled and bound to obey So haue wee plainely seene a discription of the harrowing of the Lords land after the plowing and sowing of the same Now before wee come to the fruites of this labour let vs briefly peruse the Plough of Impietie as whereby in a fit comparison wee may the better discerne and obserue that which hath bene said CHAP.
with them in their errours and trecherous designes but through vnmercifull crueltie and rage to persecute the poore and needie without any regard Rende more of this in my Preparatiue to Contentation Chap. 3. 4. 5. c. either of honour or of gaine neither are they ashamed albeit they be intituled Catholickes and persons of especiall orders and note to oppose themselues against the Lorde Iesus Christ and his Ministers in their studies in their Doctrines and in their liues of the which the first is most impious the second most diuellish the third most filthy In the third Yoke The third Yoke are first those which infringe the vnitie and record of the Church renting therin as much as in them lieth the seamelesse coate of the Lord Iesus 1. Scismatiskes making questions and doubtes of things which in themselues are indifferent and which neuerthelesse by the imposition of lawes are necessarie as touch not handle not taste not that we prophane not our selues and our holy religion such were in the time of the Apostles and of this kinde are they in this time which through their precise curiositie 1. Cor. 7. exasperate the ordinance and offend the weake brethren to the affliction of Ioseph To these are aptly added the troublesome Seditionaries 2. Seditionaries who in their polypragmosynie minister vehement causes and occasions of warres brawles contentions commotions and tumults in well ordered Common-wealths with a purpose to alter and change the constitutions thereof after thelr owne fantasticall opinions Such were Iudas and Theudas about the time of Christ Act. and his Apostles and of this kinde the Chronicles and Histories make large mention in euery age The Lorde in his wisedome preserue and defend both our Church and Common-wealth from the labours of those pestilent plowers and vnthriftie Oxen. In the fourth Yoke The 4. Yoke we finde him who hauing taken the Plough of Pietie in hand looketh backward as did Cayn Iudas Lots Wife Demas and Iulian the Apostatate 1. Apostates Heb. 6.6 10.26 which are therefore compared to vnsauoury Salte good for nothing to Candles whose lights are quenched out so are they most hard to bee recouered and brought to life againe The nature of those Oxen as Salomon testifieth is to plough and sowe for brawlings and contentions at all times whom Iob also condemneth as such who with a peruerse iudgement Gregor in Iob lib. 20. cap 16. Perturbata tranquillis dura leuibus aspera mitibus transitoria aeternis suspecta securis anteponunt 1. Preferre things troublesome before things quiet hard things before soft sharpe before meâ—ke transitorie before eternall and things suspected before those which are secure And with those are aptly conioyned the Idle Labourers wherfore Bernard 2. Idelers Bern. speaketh which slugging on the waues of this Ocean with an vnstancht ship are miserably wracked in the depth of the same For as the trees which grow not sterue or are very neare to steruing so such as proceede not from vertue to vertue and from one grace to another with them that are new borne in Christ are readie to fall into those noysome snares of the diuell 1. Tim. which drowne men in perdition and loose that which they haue with that idle seruant who hidde his Lordes talent in the earth without vse For deficiens non proficiens are of one affinitie This when S. Paul had noted in the Galathians Gal. 3.1 he reproued them sharply And obseruing the same in the Corinthians 1. Cor. 10.12 he did not onely set before their eyes the fearefull example of the Israelites which perished in the Wildernesse but admonished that hee who thought he surely stood should beware of falling In the fift Yoke The fift yoke are placed such as protest for the Lord Iesus in word but in their workes they doe both denie and defie him Of this kinde complained Ignatius Carnall Protestants Ignat. Ep. 1. ad Iralianos Gregor Aug. As wel for this as for the former Reade my Preparatiue to CoÌ„tentation the Antiochian Bishop and Martyr whom he called vaine bablers seducers of the minde not Christian but Christ-sellers Another said of them Lingua omnis Christum loquitur sed vita neminis Christ is confessed by euery mans tongue but by no mans life The worke of the true Christian should indeed expresse his loue least he be called a Christian in vaine but these men will yet be called Christians who in their actions and liues are no better then Atheists and Epicures yea notwithstanding their profession we may easily perceiue that these persons being of a peruerse nature for the glory of this world loue tribulations Greg. in Iob. li. 20 ca. 15 and for the same serue willingly to all toiles and deuoutly submit their neckes with the oxe to the yoke of irkesome labours the which the Prophet Hoseah Hos 10 vnder the person of Ephraim describes for the oxe accustomed to the yoke or triture albeit hee be vnyoked yet nor compelled dooth often of his owne acâ—ord returne to the yoke againe euen so the mind of the carnall man dedicated to the seruitude of this world and accustomed to the fatigation of things temporall although he may be freed from the same yet hasteneth with terror sweatings and toiles and by the vse of a wretched custome seekes for the tritary of hard labours so that he will not cease to beare the yoke of worldly seruitude albeit he be released may be free These bee drenched with wormewood and yet they feele not the bitternes of that wherewith they bee repleat But what saith the Lord What right haue ye to preach my Word Psal 50. and to take my Law in your mouth seeing yee hate to bee reformed haue cast my word behind you Againe Wherefore call ye me Lord Lord when ye wil not do that which I command you With these are combined those hollow-hearted persons 2. Hypocrites which vnder the same name or at the least vnder the title of loue Christians pretend great holinesse zeale deuotion so farre beyond all others as that the godly plaine Christian and indeed the right Protestant is contemptible in their curious eies no lesse then sometimes the poore Publican repenting was disdained of the proud Pharisie These draw neer to the Lord with their mouthes but in their hearts they are far away from him resembling the painted Sepulchres But howsoeuer they simulate that good which indeede they haue not and dissemble that euill which lieth hidden in their harts so glance in glory before the face of men the Lorde searcheth their reines seeth them well enough and discouereth theÌ„ to be proud malicious couetous yea deuoid of true religion and so abhominable Therfore howsoeuer they be esteemed wise honourable in the schoole of their followers they are as one wel said Stulti ignobilis quos ab aeternae hereditatis consortio repellit seruitus mentis
whereby euerie one hath enough thereof to societie as the earth hath of the timely raine when it falles thereon Not of mans policie or power but of his owne goodnesse to whom it is lawful to do as himself listeth with that which is his owne The seuenth Argument is taken from the benefite of righteousnesse in our selues 7. The benefite in our selues for he saith that hee will raine Righteousnesse on you that is on them which haue sowne vnto themselues for righteousnesse or laboured for Pietie Surely the fruite of this Grace shall be our owne if we seeke the Lorde after this method and rule So said the sweete Psalmist concerning the godly Psal 107.37 Thou shalt eate the labour of thine hands Againe they sowe the fieldes and plant Vineyards which bring forth vnto themselues fruitefull encrease for he blesseth them and they multiply exceedingly What Husbandman is he wich is not encouraged to labour in his field if he once perswade in assurance that he shall not onely haue great encrease but that the profit therof shall be his owne What Merchant man aduentureth not on the raging Seas with the more boldnesse which hopeth that the gaines of his trauels shall redound to himselfe And truly so is that man animated and encouraged in his vocation that hopeth for his proper commoditie and reward of the same So saith the Prophet to the righteous The Lorde will raine downe Righteousnesse that is the full fruites and effectes of Righteousnesse vpon you As Christ said in his praier to his Father I pray not for the world but for them whom thou hast giuen me out of the world So saith the Lord by the Prophet I say not that those large Graces are laid vp of my loue To whom Gods graces appertaine and so bestowed on the worldlings which followe after their owne lustes in voluptuousnes and sinne for these things appertaine not vnto them but onely for the Righteousnesse which are exercised in the workes of Pietie which haue laboured in my Vineyard and therein borne the burthen and heate of the day for it is meete according to my promise that by the merite of my Sonne they now rest from their labours and haue a refreshing yea that they bee rewarded and all their workes follow them in the glory of their Sauiour The eight and last Argument is taken from the Lords kinde fauour vnto his chosen 8. The Lordes kindenesse and regard and his louely regard of this businesse to be performed considered in this word He commeth For first in that himselfe being so high and glorious should not onely respect man but also vouchsafe to come vnto him intimateth vnto vs with what gratious kindnes and kinde grace he embraceth his Saints To this the Lord alluding by his Apostle saith Apo. 3. Behold I stand at the doore and knock if any will open vnto me I will come in and sup with him and hee with me It is esteemed no meane loue of a Prince grace of a subiect when the Prince vouchsafeth to come vnto his subiect resting himselfe vnder the couering of his house and such is the Lords kinde loue vnto vs and such is our honour by his grace Next hereof is gathered the great regard that the Lorde God hath of the performance of his word and preseruation of his chosen for howsoeuer he hath risen vp early sent forth his seruants with a charge not onely to worke but to ouersee direct and also to recompence the labourers with meete rewards yet such is his regard that hee likewise commeth himselfe not onely to see the thing performed but to effect it or at the least to supply by his powerfull hand wisedome prouidence that whatsoeuer hath beene found in them wanting or defectiue according as himselfe saith in the Prophet Ioel Ioel. 2. Act. 13. Behold I worke a worke in your daies as if he said howsoeuer the whole hoast of heauen be moued and the inhabitants of the earth prouoked and all my seruants are ready in their places to performe my word to them commanded yet doe I my selfe worke all neither are they able to effect or bring to passe ought without mee yea and I will see that the thing promised shall be surely performed brought to passe in his due time And this we must beleeue perswade that as the Lord is good to Israel so wil he of his louing affection bee present with Israel that is to the godly to helpe them to preserue them and to benefit them with the rich treasures of his house Lo such is his goodnesse and so large are his mercies vnto them which plough for righteousnesse and reape after the method of mercie In regard whereof let vs be excited and stirred vp in the right performance of this duty let vs seeke the Lord in singlenesse of heart and call vpon him with our voyce let vs loue him aboue all things and come vnto him let vs be thankfull and expresse our thankfulnesse in our humble and dutifull obedience vnto his most high Maiesty in the name of his sweete Sonne Iesus to whom with the holy Ghost three persons in Trinitie and one eternall God in vnitie be praise honour and glorie for euermore Amen FINIS