to God to suffer and sustaine hunger colde nakednes watchings trauailes persecutions and all afflictions whereby the flesh is often manifested and subdued to the Spirit For this louing Taw Raban in sermon esteemeth nothing hard nothing bitter nothing heauie nothing deadly what hard yrons what bitter wounds what intollerable paines what mortall pangs preuaile to daūt Loue which is a shield impenitrable against all dartes withstanding all swords contemning all perils and diriding all deaths Therof could the most holy Spowsesse say Cant. 5 6 7. As strong as death is Loue much water cannot quench it neither can the floods drowne it If a man should giue all the substance of his house for Loue they would greatly contemne it Touching the second which is that Loue to the Sonne Psal 2. we heare the Psalmist say O kisse the Sonne lest he be angry and so ye perish by the way Againe He is the Lord Psal 45. and worshippe thou him To this the holy Apostles oft perswade and beyond all others 1. Ioh. 1. that most louely Apostle in Christ is in this very emphatical and the Lord Iesus himselfe as he exhorted his Apostles and followers to this vertue so hee willed them to expresse the same by the keeping of his commandements Ioh. 21. by feeding his flocke by mercie charitable actions The reasons may bee taken from the wordes of the Psalmist where hee saith Kisse the Sonne c. That is first he is the Son of God the Father of right ought to beloued next if we loue him not he will be angry thirdly if he be angry hee destroyeth them that prouoke him fourthly if we loue him we are blessed fiftly he is the Lord our God sixtly hee is our King our Priest our Prophet our Sauiour our Mediator our life Psal 2. 45. who shuld not loue his King his Priest his Prophet his Sauiour his Mediatour his life The Apostles haue gathered applied many reasons thereof which yet are thus concluded by a learned Father Aug. de Caten rudi Ama amorem illius qui amore tui amoris descendit in vterum virginis c. Loue his Loue saith hee who for thy Loue came downe into the wombe of a virgin and there made a copulation of his Loue with thy Loue by humbling himselfe and exalting thee and conioyning the light of his eternitie to the vile slime of thy mortalitie Moreouer touching the nature operation and vtilitie of this Loue in our selues from whence spring no meane causes to perswade vs. An other in a certain sermon calleth it fire light honie wine and the Sunne Fire in meditation purifying the mind from all blemishes Light in prayer illuminating the minde with the clearenesse of vertues Honie in thanksgiuing sweetning the minde with the dulcor of diuine benefites wine in contemplation consolating the minde with cheerefull delectation and a bright Sunne in the eternall happinesse clarifying the minde with gladsome and wholesome light brightening the minde with vnspeakeable ioy and eternall gladnesse This therefore is a most diuine treasure the which whosoeuer hath it is right rich and whosoeuer hath it not is wretched and poore The third linke is that loue of the holy Spirite when feeling our selues both sanctified comforted by the pleasant beames of the same wee are so rauished with the loue thereof as we embrace his most excellent graces not onely in our selues but also in all others This is that Spirit of wisedome and vnderstanding of counsell and strength of knowledge and of the feare of God the which resting on Christ made him prudent in the feare of the Lord the which all Christians do both admire and praise before all the vertues of men Isai 11.2 The same from his fulnesse diriued vnto men hath distributed diuersitie of gifts and the manifestation of the Spirite is giuen to euerie man to edifie withall 1. Cor. 12.7 For one from thence hath the word of wisedome an other the word of knowledge an other faith an other the gifts of healing an other the operations of great workes an other prophesie an other discerning of spirits an other diuersitie of tongues an other the interpretation of tongues And all these things worketh the same spirit distributing to euerie man seuerally as hee will the which are to be accepted and commended with ardent loue of this spirit Besides this by this Spirit is Christ Iesus present with vs in the world euen vnto the end thereof For he saith I wil be with you alwaies and where two or three bee congregated in his name he is in the middest of them that is by his Spirit By this wee haue our consolation in this world and therefore hee is called the Comforter as he saith I will send you another Comforter which shall remaine with you for euer Ioh. 14 16. This is the same which assureth vs in our spirits that we are Gods children and to be short by the helpe of this Spirit wee behold Gods face for hee sanctifieth vs without the which we cannot see the face of God Heb. 12.14 Therefore we are to embrace him and his rich graces with faithfull and godly loue These things Augustine deepely perpending made his prayer vnto the holy Ghost in these wordes Sanctum opus in me spira vt cogitem c. In epist ad quendam comitem Inspire in mee a good worke that I may thinke thereof prouoke mee to performe it perswade mee to loue thee confirme me that I may reteine thee keepe mee that I loose thee not The fourth lincke of this spirituall Taw signifieth the loue of our neighbour Wee cannot be ignorant both what the Lord in the Lawe and the Prophets and also in the Gospel biddeth in this point as namely that wee should loue our neighbour as our selues And this also the holy Apostle especially St. Iohn the Euangelst in their Epistles labour to perswade all Christians vnder that word agape that is Charity Loue or Charitie which is a right diuine facultie inspired into our hearts by that diuine Spirit by the which we euer wish well vnto our neighbours and according to the measure of our abilitie studie to helpe and benefit him for Christ his sake and in the name of God The true nature of this louely linke is well defined before in the word Mercy the which as Christ teacheth the Lord requireth of man towardes man to declare his iustice beyond all burnt offerings Mat. 9. Mich. 6. and externall sacrifices And to this are wee moued besides the former causes in that the nature thereof is good the vse profitable we are brethren the sonnes of one Father of the same baptisme the same faith the same familie people of the same God heires of one inheritance and partakers of life together through one Mediatour and Sauiour Now Saint Paul conioyning together those foure Linkes confirmeth Loue to bee the perfection of the Law that is
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
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
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
of all the godly as not only Augustine but the Apostle writeth that we haue an Aduocate with the Father Iesus Christ the righteous and hee is the propiciation for our sinnes For whensoeuer the vngodly shall forsake his own waies and the vnrighteous his owne imaginations and turne againe vnto the Lord the Lord through this his Sonne shall be mercifull vnto him for hee is verie ready to forgiue yea hee will put all his wickednesse out of his remembrance as the holy Prophets testifie Therfore is this part worthily likened to the Tractorie by the which all Christians are not only consolated in their great sorrow but also drawne forth encouraged in the workes of their vocation to follow Christ their Maister though vnder the Crosse towards euerlasting life CHAP. XIX The sixt part of the Soole is the ground-Rise AFter the Contrition Humiliation Confession Maceration Hope of Remission there needeth Christian Patience 6. Christian PatieÌ„ce by the which a Repentant Sinner is wonderfully strengthened in the better performance of all the former for by this a man is made able to sustaine and ouercome with an equall mind all aduerse hard aduentures whatsoeuer the which therefore our Sauiour commended to his Disciples in the middest of their afflictions and troubles in this worlde Mat. â—4 Iam. 5.7 saying In patience yee shall possesse your souless the like hath Iames Be yee pattent therefore brethren vnto the comming of the Lorde And this is signified by the Grownd-Rise in the Soole of Pieties Plough This is that peece of timber which is fastened to the foote of the broadhale and serueth not only for an ayd to that part in the staying vp of the earth which the Culter hath opened but also for the beating of the stones clods and earth from the bottome of the furrow and indeede standeth in the place of the mightiest assaultes of those manifolde oppositions the which notwithstanding being of that force though of no great bignes it slideth forth with the Soole and passeth on in the worke pretended leauing all those stones cloddes and rased earth behinde it as that valiant victor which hauing slain his enemie in the field passeth ouer him and lets him there lie And of that nature and force is Patience which therfore is defined a voluntarie and daily sustentation and tolleration of very difficult and hard thinges for the sake of honestie vtility or after the Philosophers an obedience to Reason in bearing those hard aduentures which Reason perswadeth to bee borne and not daunted with sorrow that a man should yeeld to do or commit any thing against vertue notwithstanding he should die or suffer any pain whatsoeuer Neither are such esteemed patient persons which ouercome with sorrow are perswaded to perpetrate that which is not agreeable to Iustice or any other vertues But the Fathers of our Church defining the right Christian and true Patience the same which is here required haue strengthened it with the diuine loue in Iesus without the which all patience is painefull and euery affliction intollerable Hee therefore which gladly beareth all labours Cassiodor True Patience and her offâ—ce afflictions and griefes laide on him in this life in the hope of those good thinges which are to come vnto him and for the loue of GOD in Christ is a right patient man Hee beareth not against his will or perforce but willingly and gladly not pleasures but paines not in hope of worldly promotion but of the good things of the life to come not for the loue of the world diuell or flesh but for the loue of God that not deserued by that suffring or any his merits but in Iesus Christ This therefore is that vertue indeede which obeyeth God in bearing all afflictions which the Lorde commandeth him to beare and therein is not broken with sorrow as that wee woulde endeuour any thing against Gods will or grudge at those his corrections For it is the office of Patience to mollifie all sorrowes by the acknowledging of Gods will and the consideration of the gladnesse of his Spirit to retaine hope of good deliuery from troubles through Christ to desire of God mitigation ease according to that saying of the Psalmist Waite on the Lord and keepe his waies and he wil promote thee thou shalt see it Iohn Chrisostome Chrysostome gathereth nine degrees of this Ground-Rise The first degree is that a man beginne not to doe any Iniustice Next that hee reuenge not his enemie with the like Thirdly that he do not that which himself hath suffered to him that molested him but to surcease Fourthly to expose himselfe to the sufferance of iniuries Fiftly to offer himselfe againe to the like Sixtly not to hate him that wrongs him Seuenthly but to loue him Eightly to doe him good Ninthly to pray for him These pointes are taken from the Doctrine of Christ Mat. 5 3â— which hee preached to his Disciples on the Mount I say vnto you saith he Resist not euill but whosoeuer shal smite thee on thy right cheeke turne to him the other also And if any man will sew thee at the law take away thy coate let him haue thy cloake also and whosoeuer will compell thee to goe a mile goe with him twaine Againe Loue your enemies blesse them that curse you doe good to them that hate you pray for them which hurt you and persecute you This hee saith to teach how farre off wee should bee from reuenge murmour and that wee should rather be contented to beare yet more and greater wrongs and troubles then to study or endeuour to reuenge or grudge against that which we haue already laide on vs. Our Lord to perswade to this vertue produceth one sound reason That you may be the children of your Father which is in heauen As if hee said God is patient and long suffering he is your Father yee are his children it is meete that yee should therein be conformed to your father which saith Be ye holy as I am holy Christ might haue produced the example of Iob that patient man as Iames did or of Abraham of Ioseph or of Moses as Stephen and Paul did yea he might haue brought his owne example who as the Scripture testifieth being stricken he strooke not again God is called Patieâ—t but patiently bare our sinnes and our punishments in his body on the tree and was the most perfect patterne of this vertue farre beyond all them that euer liued in the world but he bringeth forth God his naturall father and our heauenly father and as he declared therein both his true nature and obedience to his naturall father so would hee that we also through him should bee therein conformed and made like to our heauenly father and might thus argue God is patient and he is my Father therefore am I also patient which am his sonne God is patient and hee is your Father and I am patient which am his Sonne
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
true Christian The Voices Voices are the preachings of the Prophets Preachers Euangelists and Ministers of the holy word who like Saint Iohn the Baptist the Criers voyce in the world prepares the Lordes way among men The Songs Songs or whistlings are the sweete promises of God in Christ who by many comfortable metaphors and arguments of loue allures men vnto him The Shaking of the Goade Shaking of the Goade is the comination or threat of punishment and heauie iudgements to fall on them which are either negligent or vnfaithfull in this seruice As thou Sonne of man saith the Lord if thou tell them not of their sinnes but permit them that they die therein I will require their blood from thine hand Againe Cursed is hee who dooth the Lords worke negligently The Pricks of the Goade Prickes of the Goade are corrections afflictions crosses anguishes and sorrowes whereby the lazie is stirred vp the idler prouoked the sinner punished Ion. 2. By this Goade was Ionas pierced when hee was found faulty in his Ministerie by the same was Peter perswaded to acknowledge and confesse him thrise whom hee had thrise denied Iob. 20. Saul by the same became a Paul most redie to runne his course in this Plough and those Angells in the Ephesian Churches Apoc. 2. which were sometime tepidous and backeward were well warned and set forward And truly this is Gods wisedome to deale with his seruants as for his owne glory and the good of his Church so for their good whom he warneth threatneth punisheth not to destroy them but as a good Father to his prodigall child as a prudent Schoolemaister to his negligent schollers as a cunning Phisitian to his insolent patients Chrysost ad Bab. Martyr and as the wise husbandman to his lazie Oxen but yet with some seueritie on them that disobey his knowne will and abuse with presumption his gratious long suffering Thus haue wee perused Pieties Plough in all parts members performed Now hee that takes hold of this Plough Hee that takes the Plough in hand but continue it and continueth not to the end but lookes backward with Demas is not fit for the kingdome of God Let vs therefore pray to the Lord to encrease our faith to helpe on our labours to confirme our ministerie and strengthen vs in him both to the end and in the end by the strong influence and power of his Spirit the agitator and driuer of this potent Plough CHAP. XXX The harrowing of the Lords Land after the Seede sowen therein PIeties Plough beeing thus compleat wee are next to consider of the harrowing of the Lords Land The good husbandman for the breaking and bruising of the rough cloddes of earth and better couering of the Seede cast into his field hath an instrument framed to that vse which he calls the Harrow or Dragge and this containes diuers orders or rewes of manie sharpe tines or nailes the which by how much more keene and tender pointed they bee the better by so much they serue to this vse Now in this spirituall Georgie there is likewise a spirituall Harrow without the which there rest in the heart of man many stubborne cloddes of concupiscence and sinne as whereby the soueraigne seede of the heauenly word may not well take roote and bring forth fruit of encrease This Harrow is that tentation whereby the Lord God bruiseth the corruption of mans nature The Harrow or Dragge and trieth them that appertaine to his Kingdome for their good And therefore as the Harrow hath in it many sharpe tines or prickes for that vse this Tentation hath his Contents of diuers kindes of affliction applicable and that profitable for the spirituall Lande Amongst many others of this kinde the Apostle to the Hebrewes The harrow tines chap 11. hath numbred these particulars as namely mockings scourgings bands prisonments stonings piercings woundings burnings wandrings tormentings afflictions death And those and such like vexations hath the Lord appointed and permitteth to fall on his Saints as whereby in this life they might be tried and in their triall purged as corne and purified as gold in the fire that so through many tribulations incident to mans nature they might bee framed liable to this vse and finally being redeemed from the earth and washed in the blood of the Lambe and abandoning the world they might effect and enter the heauenly Ierusâ—lem Greg. in Iob. li. â—6 ca. 9. the place of their rest Neguitia reproborum triturae more electorum vitam quasi grana à paleis seperans premit purgat The naughtinesse of the Reprobates saith Gregorie after the manner of a triture or threshing doth bruise and purge the life of the elect as seperating the corne from the chaffe for the euill when they afflict the good The cause wherefore God suffereth the godly to be afflicted in this life doe the sooner thereby driue them from the desires of this world for whiles they lay on them many violent pressures they compel them to hasten to things heauenly the which is well noted in the example of the Israelites when Moses called them from the oppression of Pharaoh And this is the cause that the Lord permittes the righteous to bee troubled by the vnrighteous that when they heare tell of the good thinges future which they desire they may sustaine for a time the affliction of those euill thinges which they abhor and such their crosses may enforce them to an happy ende while loue allures them to the same Neither indeed may the nature of men be otherwise framed applicable to the Lords vse as thus by praue concupiscence subdued to sinne But by this as by the rough Harrow the clods of his nature being bruised and that good corne couered in the earth howsoeuer the wicked imagine the seede of Gods word therein dieth the fruite of Righteousnesse in time is seene to recompence the husbands toyle Therefore when the Prophet Dauid obserued the necessitie and conuenience thereof he confessed that good it was for him that hee had bene troubled that is harrowed though by the persecution of Gods enemies 1 We are not afflicted by God vniustly But if at any time we seek for the cause of this our trouble and can hardly finde the same yet let this suffice to perswade that wee suffer none of these trialles vniustly for if by the goodnesse of God we be now made somewhat who before were not there is no doubt but that the same God bearing rule ouer all will not permit vs which now are made to be vniustly afflicted he will not neglect the worke of his owne hand but preserue that himselfe hath created Greg. ibi i. cap. 10. and constraine all those hard aduentures betiding vs to further the same preseruation for his glory and our endlesse consolation Next let vs endeuour in this case to resemble the good ground which first simplie obeyeth yeldeth to the hand of