which is not found in or of himselfe towardes his acceptation and Iustice before God Moreouer this Treasure is not laid vp in the fraile nature of man Where Iustice dwelleth but in the strong habitacle of the person of Christ as both in his proper place there wher it findeth the greatest preseruation and safetie for our better benefit For when Adam had that in his possession Pro. 3. after his free will the subtle Serpent preuented him he was iustly depriued thereof in his sin As if the Lorde should thus haue said I will from henceforth take on my selfe the protection of this high Treasure as where it shal be full safe and surely defended from all danger of losse And therfore inâ—eed when he came in the flesh although he were mightily tempted and assaulted by the Enemie of mans soule he was not vanquished or ouercome â—ut being most strong he vanquished and subduâ—d Satan and all his Angells to his power as wherâ—f he said The Prince of the world commeth Ioh 22 3â— 14.30 16.14 and findeth nought in mee Againe Now is the iudgement of â—his world the Prince of this world is cast out Howbeit the faithfull neuer want nor are they denyed â—he benefit of this treasure whensoeuer they look vp vnto him and draw towards his Diuine Grace with their Faith as the Eagles hasten vnto their praye in and by the which they finde peace and rest vnto their soules howesoeuer they be tempted persecuted and afflicted in this miserable world Loe this is that former Iustice or Righteousnes to the which the Prophet directeth vs when hee saith Sow yee to yourselues for Righteousnes Whereof wee haue spoken more largely in our * A bookâ— so intituled Acolastos Dialogu 7. vv and not vnworthy the reading of all true Christians with godly deliberation and like consideration CHAP. VII The second kinde of Iustice which is that of the second Table is comprehended in the worde Mercie and necessarilie followeth the former in due order THe other kind of Righteousnes required of men What is this kinde of Iustice and defined and set forth in the word Mercie is the very fruit or effect of the former and conteineth the summe of those vertues duties works of Charitie conteyned in the second table of the Law as it is before said and often times expressed in the works of Charitie Agape Luk. 1.74 This the holy man Zacharie calleth Holinesse when he saith that wee are deliuered from our enemies hand that wee should serue God in holines and righteousnes And St. Paul consenting thereto 1. Thess 1.3.4 saith This is the will of God euen your holines The same meant the Lord when he said Be ye holy for I am holie And Christ in one word called it perfection saying Mat. 3.48 Ye shal be perfect euen as your Father which is in heauen is perfect We may not either speak or think otherwise of this vertue Iustice Mercie then wee haue before in effect saide and considered therof sauing that wheras before we placed and accepted the same apart by it selfe here we place it together with the former vertue that is Iustice and accept it as the definition or effectuall fruit therof neither may we imagine that eyther this can be without that or that perfected without this When the Lord God had made Adam and set him in Paradise yet for that he had not this help the Lord pronounced him as vnperfect saying It is not good that the man should be alone Gen. 2. I will therefore make him an helpe like vnto him So doubtlesse although the Lord had iustified the beleeuer Acts. 13. and by the bloud of his Sonne wee be deliuered from all things from which by the lawe of Moses wee could not be iustified nor deliuered yet is it not the Lords will that we should be ydle in the fielde or market place but his will is that we should endeuour that which hee of vs requireth in his law though not to that perfection which is needefull the which wee cannot performe yet according to that measure of abilitie which he hath to that ende giuen vs. To this did Isaiah Isa 1.17 the Prophet invite the people when hee saide Learne to doe well seeke iudgement releeue the oppressed iudge the fatherles defend the widowes And Micheas Mich. 6. the Prophet saying Doe iustlie loue mercie This remembred Daniel Dan. 4. in his good counsaile to the king Nebucadnezar Cut off thy sins with righteousnes he addeth thine iniquities by mercy to the poore that is Change thy crueltie into mercie and where as thou art a man prophane be thou henceforth holy righteous To this would S. Iohn the Baptist perswade the Iewes Yee say ye are Abrahams children beleeuers but I would ye should doe the workes of the faithfull and bring forth fruits worthie amendment of life And S. Paul after that he had strongly confirmed the foundation of our Iustification by the diuine grace accepted by faith without any the deeds of the law that men might not imagine he condemned those works which proceeded from the iustified man hee omitted not to builde on that foundation the excellencie of such actions and works as necessarilie followe the iustified man as the effects vsually follow the causes therefore he saith I beseech you brethren by the mercifulnes of God Ro. 12.1 that ye offer vp your bodies a liuing Sacrifice holie acceptable vnto God which is your reasonable seruing of God And this Saint Iames Iam. 2. laboureth to perswade with many mighty argumeÌ„ts to theÌ„ who thought that a bare faith had bin ynough for a maÌ„ to come to heaueÌ„ although hee neuer trauailed in the way of life by any work because Paul had preached that a man was iustified before God by faith not by works Loe thus ought the perfect Thumim Thumim perfection integritie to be made answereable to the bright Vrim Vrim light or knowledge that righteousnes which is by Faith in Christ manifested in Mercie and that holinesse which proceedeth from the influence of the holy Spirit wherwith they be baptized which beleeue declared before men that men may see our good works and glorifie our Father which is in heauen And so haue we seen what the Lord God requireth of vs in these two words Righteousnes Mercy Note But heere I would not that any man should gather that because wee say that GOD requireth good workes therefore wee are able to doe those workes without Faith or can beleeue without his grace or can merit life with those our works seeing wee be all sinners and vnprofitable but so as those workes are as the effectes of good causes fruits of a good tree and notes of our faithfull obedience to the Diuine will which we must aime vnto and therein feeling our great imperfection depend on the merit of our heaueÌ„ly Sauiour Iesus
of amendement and ready satisfaction in such measure as hability opportunitie and occasion can extend be ministred to answer the proportion of the iniury or fault To this aimed Dauid when hauing sinned not only against the Lord but against man hee did not alone say that hee would confesse his sinnes vnto the Lord but also declared the performance of either openly before the congregation Psal 51. Such a matter importeth Solomons Preacher wherein hee confesseth among the vanities of the sonnes of men his owne abhominations and errors Eccl. 1 2. Solomons confession yea as the Hebrewes report in the bitter sense of his sinnes griefe of conscience hee exposed himselfe ready to confesse his faults throughout the City of Ierusalem wherein he raigned king before the eies of all the inhabitors of the same A rare example of such a personage Thus King Manasses being imprisoned in Babylon by the diuine iudgement for his great abhominations confessed openly that his sins were more then the stars of the heauens and the sand by the sea shore in multitude without number Daniel also in the behalf of the captiue Iewes for their sins confesseth Lord Dan. 9.9.10 vnto vs belongeth shame and confusion for wee haue gone away from thee many other like examples besides testimonies do the holy Scriptures exhibite vnto vs of the vse of this spirituall Culter vnto the which we may aptly affix that confession of the Ghristian Emperour Theodosius Theodosius who being reproued by Ambrose the Bishop of Millane for some heinous fault and excluded the Church did not onely humbly acknowledge his offence with teares but confessing the same openly saide that the Church doores which were set wide open to receiue in the poore folke and beggars were shut that worthily against him who was made a Lord ouer his brethren Whereby as with a Culter or knife this Emperour with those other of like estate ripped vp and laide wide open their committed sinnes Neyther is this vertue vnaptly compared to that Vomer The Vomer and vse thereof being indeed a spirituall vomiting or casting foorth of that which is noysome from the stomacke The stomacke is mans heart As the stomacke is oppressed with repletion so is mans heart annoyed with sinne And as the wringing of the stomacke prouoketh vomit so the contrition of the heart and true humiliation of a man yeeldeth a good Confession Againe as the stomacke is not eased ere it be discharged no more is the heart vntill wicked imaginations bee cast out For it is certaine that no sinner hath any ease or comfort before hee finde the gratious couÌ„tenance of God turn towards him but vntil the sinner in the sorrow of his heart coÌ„fesseth his sinne God sheweth him no fauourable countenance and because hee is willing in his louing mercies to recouer his children hee neuer leaueth off to strike beat and chastise them with afflictions vntill they acknowledge and confesse their sinnes in all humilitie seeke vnto him for mercie Num. 21.7 Le. 16.18.22 This to teach and perswade vnto the Israelites hee commanded the High Priest to confesse openly both his and the peoples sinnes vpon the scapte goate And this surely as the godly vsed they euer found the mercy of God ready to pardon and to forgiue them according to that saying of Solomon the which he had before seene in his Father Dauid and by good experience tryed on himselfe Pro. 28 13 To confesse and forsake sinne obtaineth mercy 1. Ioh. 1.9 but hee that hideth his sinnes shall not prosper To the which we heare the Apostle to accord If we confesse our sinnes saith hee God is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnes Loe heere is Mercie heere is prosperitie heere is pardon heere is cleansing Therfore let vs well vse this spirituall Culter and therein answere to the admonition of S. Iames where hee saith vnto sinners replete with manie noysome and daungerous humours of heart Iam. 4.48 Cleanse your hearts yee sinners and purge your hearts ye wauering minded And if this Share this Culter be waxen so blunt The sharpening of the Culter and therewith the ground of Mans heart can neither be torne vp nor diuided in good sort the Lord will cause the enemy to blow the fire of affliction to beate on with the hammers of persecutions troubles for the sharpening thereof the which was signified by that example of the Israelites 1. Sam 13.20 who hauing no Smith in Israel were forced to repaire to the Philistines to sharpen euerie man his Share and his Culter for the better tillage of their Land Thus the poore prodigall childe Luk 16. after hee had felt the smart of affliction miserie vnder a cruell maister in a strange country was moued to acknowledge his disobedience and sinne saying Father I haue sinned against heauen and before thee and I am not worthie to bee called thy Sonne CHAP. XVII The 4. part of the Soole is the Beame The manuring of the flâ—sh THe Fourth parte of this sacred Soole is Temo that is the Beame which stronglie beareth and holdeth all the other partes together and noteth Macerationem carnis the Macerating of the flesh that is the extenuating chastising and humbling of the body as that voluptuousnes and wanton lusts beeing allayed the spirit may haue the more freedome libertie in the true vse of the senses of the Soule and made the apter to euerie vertue 1. Cor 9.7 the which therefore is esteemed the strength of the Soole This vertue Paul exercised in himselfe when hee saide I beate downe my body and bring it into subiection least by any meanes after that I haue preached to others I my selfe should be reprooued the meaning is that hee kept a straite dyer and abstained from such things as might distemper his bodie This hee saw to be needfull for that hee perceiued the lawe of sinne raigning in his members prouoking him to insolencie pride wicked lustes and naughtines And lest that Paul as a man should haue bene negligent in this necessary dutie hee testified againe that the Lord permitted the messenger of Satan to buffet him that is God layd on him crosses afflictions many troubles whereby as vnder the rod or yoke of correction hee might be humbled and kept within the bowndes of his dutie The pampring of the proude flesh bringeth manie enormities to the soule and destruction to both body and soule Euery man saith S. Iames is tempted when hee is drawen away of his owne concupiscence and is entised then Iam. 1.14.15 Gen. 6. Gen. 19. Ezec. 16. Deut 3â— 1. Cor 10. when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth fourth death The olde worlde giuen to this sinne swayed therin were drowned Sodom and Gomorra for the same were burned to cinders the Israelites beeing full forgot God
else-where inviteth the Lords people not onely to the former but also to the latter in both the which conioyned and enioyned to man consisteth Omnis summa Christiana Disciplinae Religionis the summe of all Christian discipline and Religion Now therfore we may first gather consider of the most pregnant testimonies then of the examples in practise thirdly the signification of the words so conioyned as which beeing knowen we may the better vnderstand obserue the true meaning of the Prophet and the Diuine will in this his exhortation Iustice and Mercie Isay 57.1 The Prophet Isaiah conioyneth the words thus The righteous man perisheth and no man regardeth it in his heart The men of Mercy are taken away Pro. 21.21 and no man considereth it Salomon hath this combination Who so loueth Righteousnesse and Mercie findeth Life Righteousnesse and Honour Daniel in his good Counsaile to Nebucadnezar Dan. 4.27 maketh this conjunction Breake off thy sinnes by Righteousnesse and thine iniquities by Mercie to the poore Micheas the Prophet in his Chaine lincketh them together thus Hee hath shewed thee ô man what is good and what the Lord requireth of thee Mich. 6. namely to doe Iustice and to loue Mercie The like hath Zacharie saying in the Name of the Lord They shal be my people Zach. 8.8 and â— wil be their God in Righteousnes and Mercie To â—e short Christ Iesus in the newe Testament Mat. 5. haâ—ing pronounced them happie that hunger and â—hirst after Righteousnes by by added Blessed â—e the Mercifull In this and many other places wee finde not onely the apte coniunction commendation of those two vertues so placed but â—lso the glorious rewarde of the same annexed â—hereto as that which orderly followeth the peerâ—esse plough of Pietie in the true vse And truely as wee haue found for the former 2 Examples of practise â—s Iustice and Mercie disioyned and set apart for â—ither of them besides the testimonies many noâ—able exaÌ„ples of practise so also haue wee for those â—oth conioyned as wherin the Saints of yore deâ—laring themselues as the children of the highest Righteous Mercifull Heb. 11. haue in their times bene wel reported of as the Apostle saith writing to the Hebrews left behind them not only a perpetuall memory of their Pietie but also the like instruâ—tion and example thereof to all others in posteriâ—ie who seeing and considering well of those verâ—ues holie perfection might be thereby occasioned to follow them therein to the high praise of God their owne soules health Gen 6. It is therefore â—eported of Noah that hee was not onely a righâ—eous man but also that he was perfect walked with God Abraham being a righteous man Gen. 18 declared himselfe mercifull in his kindnes to the Sodomites to Lot Gen. 18. to the Angels to Strangers and in a word in many such workes of Mercy Iob. 1 8. Epoc. 32 3â—.32 The like may be easily found and approued in the holy man Iob in Moses the seruant of God in Dauid the King in the noble Captaine Nehemias Neh. 1.4 and 58.10 11.16 in good Tobiah Tob 1. Luk. 1. Mat. 1. in the Priest Zachary and his wife In Symeon theâ— iust and godly man in Ioseph the husband of Mary and to passe by many others beyond all the Iustice of the Lord hath bene mixed with mercy in the admirable redemption of mankind in and by the meanes and merite of his sonne Iesus in whom also these vertues as in the image of the father haue and doe euer shine and declare themselues to the glory of God and eternall benefit of his elected Saints 3 A double Iustice Thirdly finding these wordes with semblable examples thus conioyned and of such affinitie we may well perceiue how the Propheâ— aymeth to that double Iustice required of man that is not onely to that contained and commanded in the second but also in the first Tabie of the diuine law by the which men might obserue that word of Christ Pelican in Prou. 21. Gual in Hos 10. To make not onely the fruite good but first the Tree and then the fruite wherby the Tree is known and approued For except the Tree be first good there commeth thereof no good fruite Whereby we see this matter likened to a Tree with her fruit The Tree is our Iustice * The Tree of Iustice the fruite is our Mercy in the former is respected Iustification in the latter Sanctification And this necessarily followeth the former as the fruit the Tree if the Tree be good Wherof I may say that the former produceth Iustification the latter Opera Iustficati the works of the person iustified For the former which is the Tree whereof mercie springeth it is doubtles that Righteousnes of God Iustice is approued which being perfect blamelesse holy and sound in it selfe was yet neuer reprehended or reprooued by the wisedome of God nor iustlie condemned by the children of of meÌ„ but hath bin and is shal be by â—he â—a raÌ„t of holy Scripture worthelie iustified approued and commended by God and his Saints and not denyed but rather acknowledged and confessed euen by the verie Diuels and vngodlie persons though against their willes by the constrainte of the spirite of trueth to the glorie of God and the consolation of the godlie But Christ hath said Obiect that the holy Ghost comming into the worlde reproueth the worlde not onely of sinne but also of Righteousnes Iob. 16.8.9 because they beleeue not in him This indeede is true neither may the word of Christ be thought to contrarie â—he worde of the Prophet in this place for wee must vnderstand that our Lord distinguisheth of â—he word Righteousnes or Iustice and as a learned â—ather writeth Nisi esset institia falsa Iustitia Dei â—on diceretur vera were there not a false Iustice the â—ustice of God should not be called the true Iuâ—â—ice But the Iustice of God is called as it is indeede the true Iustice therfore there is some oâ—her Iustice which is the false Iustice and lyable to â—hat reprehension of the holy Ghost neither as the case now standeth is there any Righteousnes either naturall morall legall pharisaicall or politicall in man which may be iustly exeÌ„pted from the same No Iustice approued but that which is of God 1. Cor. 1.19 For the naturall Iustice was lost in Adams fall the morall wanting faith by mans concupiscence is sinfull the legall is abandoned by transgression the pharisaicall reprobated by hypocrisie and the politicall is by lewd foolishneâ— opposed to the Iustice wisedome of God The maine reason of this reprobation of mans iustice is the want of saith as Christ witnesseth because they beleeue not in mee without the which whatsoeuer is done Iob. 16 1â— is condemned for a sinne seeme the same neuer so goodlie to the eyes and iudgement
of God and the benefit of men when the labourer in this husbandrie is furnished with those seuen former Vertues so well fitting his vocation and function But all those things shall by Gods grace be explaned in the place order of the proceeding of this heauenly Plough CHAP. IX What is meant by this that men must sowe for righteousnes and reape according to Mercie Wee must endeuour to perform that which is required of vs. AS the Prophet by these Metaphoricall wordes taken from Georgie and the common labours of husbandmen would teache what is required of vs in the spiritual husbandrie of the Lorde So thereby knowing what the will of God is and what shal be the end of our labours we should daily endeuour the practise of those things We must endeuour to performe that which is requi ed of vs. And therin with the husbandman let vs not omit at the seede time to manure and sowe our fields though with great labour like cost and afterward with all diligence to reape and gather the fruites of our labours with the true application and vse thereof as it shall be thought most conuenient for the glorie of God the discharge of our duties and the profit both of our selues and others in our seuerall functions and places Howbeit there bee Obiect which standing on their counterfait Corban as I said before produce the words of the Lord Iesus against those painfull endeuours of the true labourer saying Matth. 6.26 Be not carefull for your life what ye shall eat or what ye shall drink nor yet for your bodie what ye shall put on c. Beholde the fowles of the heauen for they sow not neither reape nor carie into the barnes yet your heauenlie Father feedeth them Are ye not much better then they Answer To the which although the laboures enioyned to men by the Lorde wherein they should be exercised not onely on the six daies in the week but also should walk whiles the twelue houers of the day lasteth the calling of labourers into the vineyard Muscul in Matth 6. Non dicie Christus propterea dico vobis ne labores pro victu c. were a sufficient answere yet for the better vnderstanding of the Lords meaning I gladly remeÌ„ber the words of the godlie learned resoluing the doubt Christ saith not therfore I say vnto you that ye labour not for foode and cloathing but be ye not carefull hee forbiddeth not the labour but the carefulnes Paul saith to the Ephes 4. Let euery man labour with his hands that hee may haue what to giue to him that hath neede Againe Shall we nothing sowe nothing reape cary nothing into the barne he saith not so but by this he reproueth our incredulity or indeede the weakenes of our faith to whom although it be commanded of God that we should sowe reape plant and gather into the barnes that whereof wee may liue yet notwithstanding men haue neither that trust in God nor so much securitie as the fowles of the heauen which neither sowe nor reape nor bring into the barnes whereof to be sustained Therefore as it is said we must not be idle but industrious in our labours depend on the diuine grace without our excessiue carefulnes And here let vs not forget that which the Lord chiefly requireth namely Rihgteousnes To sowe for righteousnes for the which hee would wee should sowe and Mercie according to whose measure wee should reape that is to vse and practise those waies and meanes wherby we may obtaine the one perfoâ—me the other and expresse both the one the other in our charitable actions and godlie liues This is that sowing for Righteousnes that reaping after the measure of Mercie this is that hunger and thirst after Righteousnes whereof our Lord speaketh Iustice. Matth 5. wherein men hauing faith doe daylie desire studie endeuour and labour to praise and please God Mercie by walking in his wayes And this is that Symbole or token whereby weâ— expresse make knowen that Righteousnes of God Matth. 5. before men in the workes of Pietie For thus are men willed to measure out Righteousnesse in Mercie as whereof the Lord saide Doe Iustice and loue Mercie or execute Iustice by mercy The same which Daniel comprised in his good counsell giuen to the king of Babylon Cut off thy sinnes by Iustice thine iniquity by mercie meaning that he should alter and change the copie manner of his life that whereas before he was vnrighteous and thereby appeared as a sauage wilde beast cruell hard seuere and vnmercifull vnto his Subiects especially to the poore Iewes then vnder his captiuitie hee should now labour to become righteous as whereby he might embrace and declare humanitie gentlenes softenes benignitie mercie not only in word but in affection action good workes and all wayes and meanes And doubtles as there is not anie one thing commended and commanded vnto men by the Lord Vltra posse viri non vult Deus vlta requiri but with the lawfull wayes and meanes to be attained and performed so God willing we should liue he prepareth vs foode and willeth vs both to eat and vse it as the meanes of our life Againe too and for the same to be maintained hee would we should labour manure the soyle to sowe reape lay vp in the barne and that we should neither contemne nor neglect those lawfull waies and meanes offred but take and vse the the same To this purpose saith Christ I stand at the doore knock If any man wil open the doore to me I will come in vnto him Reuel 3. Wee knowe that Christ is able to enter in the gate beeing fast shut howbeit this he saith to stirre vs vp to vigilancie and to the studie of the workes of our vocation Christ is ready to enter into our hearts by his Spirit but hee would wee should open our hearts vnto him by our faith that wee should be prepared as Dauid wished to be when hee prayed for a newe heart Psalm 51. To this belongeth that which the Lord commandeth Seeke and ye shall finde Knock and it shal be opened vnto you So the talents being committed to our vse require a diligent trafficke and occupation for the increase Thus the Lord would that men hauing wisedome knowledge vnderstanding memory iudgement reason abilitie other ornaments as well of soule as bodie they should neither burie them nor restraine them but rightlie vse them And now as yee haue heretofore ploughed Iniquitie wherof ye haue reapte vngodlines haue beene ouermuch busied about the thinges of this life which are vaine transitorie directed by the wisedome of the serpent earthly sensuall and diuellish so it is required that henceforth yee turne another leafe and yet ye may not be ydle or exempted from labours but by the wisdome which is from aboue gentle easie to be intreated ful of mercie
or treading out the corne wherein is pleasure as there is paine in ploughing But I will lay my yoke vpon her faire necke I will make Ephraim to ride Iudah shall plough and Iacob shall breake the cloddes or harrowe 3. A Christian mans action The third acceptation of the word we finde in the prophet Isaiah Isay 28. Shall the Ploughman plough all the day that he might sowe and that word so translated hath the Euangelist Two men shall be ploughing in the fielde Againe hee that goeth to the Plough and looketh backwarde is not fit for the Kingdome of God in the which speeches are noted the office and function of the true Christians with their continuance in the labours of the same But now concerning this coniunction and iniunction Plough or breake vp your fallowed or prepared land wee finde that Salomon in a certaine proverbiall speech conioyning both the words hath the like in effect Pr 24.27 Prepare thy work without and make ready thy things in the fielde as who should say play the good husband in the manuring dressing and culturing of thy land to auoid the inconuenience that followeth bad husbandry for I passed by the fielde of the slouthfull and by the vineyard of the man without vnderstanding and loe it was all growen ouer with thornes and nettles had couered the face therof the stone wall thereof was broken downe Luke 35. S. Iohn the Baptist endeuouring to perswade this good Husbandrie saith Euery valley shall be filled and euerie hill shal be brought lowe crooked things shal be made straight and the rough wayes shal be made smoothe all the which words are likewise metaphorical signifie what the Lord God required in them which should be prepared for the acceptation of the holie Messiah And the Lorde himselfe hath a Parable to the like effect of the sower which cast forth his seede into diuers kindes of earth whereof that onely receiued the seede to profit which was the good ground that is the same which was by this kinde of husbandrie well manured and prepared But whereas Salomon leaueth it in the bare metaphor The Metaphor expounded the others haue added an exposition as not onely for them then but also for vs to whom the Lord hath graunted to knowe the misteries of his kingdome Therefore Ieremie hauing taken vp this metaphor by and by expounds it thus Ier 4. Be yee circumcised to the Lorde and take away the foreskinnes of your hearts ye men of Iudah and inhabiters of Ierusalem lest my wrath come forth like fire and burne that none can quench it because of the wickednes of your inuentions And herein he teacheth amongst other those two things first what is meant by this land or ground Next what is the husbandrie theron required he would that we should by this grouÌ„d vnderstand not that naturall Element or ground accustomed to the materiall seede but the heart of man yea and by the figure Zenegdoché which vnder parte comprehendeth the whole the whole man The grouÌ„d is mans heart whose life conuersation and wayes before the Lord are commonlie iudged discerned by the coâ—stitution of the heart or thought the fountaine of all mans wordes actions and endeuours But the heart of man naturallie and without this tillage or fallowing is comparable to the thornie barraine and waste ground which neuerthelesse beeing circumcised Fallowed or circumcised that is fallowed and well manured is like vnto the good ground thereof called Gods hushandrie according to Paules speeches to the Corinthians after that they had bene occupied in the studie and practise of Pietie yee are Gods husbandry that is the hearts circumcised the land well manured and a people holie and well prepared for the Lord. Also Iohn the Baptist expoundeth the metaphor thus Prepare ye the Lordes way Repent Amend your liues and bring yee forth fruites worthie amendemeÌ„t of life And the Lord declaring the parable of the Sower and his field tells his Disciples that the good ground is He that heareth the word and vnderstandeth it which also beareth fruite bringeth forth some thirtie Mat. 13. some sixtie some an hundreth folde Although somtimes by a field is meant the World Mat. 1â— and by the good seede Gods children yet here as he said by the Seed is meant the Word of God and by the field the persons to whom the same is preached by the which many be called but fewe that is those which are comparable to the good ground are perswaded So neither hath the prophet Hosey here left his Metaphor without his exposition when to the same hee added It is time to seeke the Lord. To seeke the Lorde is to sowe for righteousnes In the which words hee compareth all that whatsoeuer is before spoken of the good Ground for this compreheÌ„deth the hearing of the word the vnderstaÌ„ding of the same Faith obedience Iustice Mercie Vertue AmendemeÌ„t Repentance the true conuersion of man vnto God By this therfore we gather that the Lord knoweth howe farre off the people of Israel were from the right practise of the wise and prouident husbandman in this point as that in steede of sowing for Righteousnes in the fallowed Land they sowed among the thornes and ploughed wickednes whereof ensued inquitie as pride couetousnes gluttony wrath enuie luxury crueltie and many other vngodlie fruites whereof the wrath of God enkindled was now ready to fall on them he did in his great mercie and long suffering yet endeuour by the ministery of his prophet to withdraw them from such their sinnes miseries and to allure them to Pietie and goodnesse by perswading in them that good * affection or passion of minde That is true repentance wherewith beeing deepelie touched in the bitter sense of the diuine wrath conceiued against them for their sinnes they might be heartily sorie loath their sinnes thirst after mercie hunger after righteousnesse and turne againe vnto the Lorde from whom they had bene estranged in the leaudnes of their mindes This is indeede the same which the Greekes vnderstood in their Metánoiá Metánoia but the Hebrews more fullie in their Thescubah noting with the former a renewing of the minde and with the latter a turning again into the way from whence a man had erred and is so much to say as the conuersion of a man vnto God not onlie in minde but also in bodie and in both wherein beeing truely mortified he might again be renewed and conformed vnto the Lord in holinesse and righteousnes Against this is directly opposed that Meschubah Mescubah or turning away as from God to the Diuell from all good to all euill wherin is found wickednes and destruction In a word the prophet by this exposition of the Metaphor preacheth true Repentance which hee knewe to be the onelie way to recouer those wandring persons and therfore most necessarie as that without it the sinner is not
THE PLAINE MAâ— Spirituall Plough CONTAINING THE GODLY and Spirituall Husbandrie Wherein euery Christian ought to be exercised for the happie encrease of fruite to eternall life By I. C. Preacher of the Word Ierem. 4.4 Plough vp your fallowed ground and sowe not among the thornes LONDON Printed by Thomas Creede 1607. TO THE RIGHT REVEREND FATHER IN GOD my very good Lord William Cotton Lord Bishop of Exon. Grace mercie peace and Pietie in Iesu Christ. PTolomeus Philadelphus king of Aegypt Right Reuerend Father asking his frend whom he had inuited to his Table what was the greatest glory of a Man receiued of him this answere Timan tòn theòn To honour God that not so much with gifts and sacrifices as with the Pietie of minde and a godly purpose Which saying not onely Ptolomaeus being a right wise learned Prince well approued but also those Philosophers which frequented his Presence with great constancie both published and praised Likewise among the diuine Oracles of the wisest Graecians this was celebrated for a Principle EpouÌ„ Theô Imitate God as that whereby men might be incited to acknowledge to loue and to worship the highest Maiestie As the former hath an affinitie with that godly Affixe of Salomons last Solace Feare God and keepe his commandements And the latter a resemblance of S. Pauls exhortation Bee yee followers of God as deare children so in either that heroicall grace I meane Pietie is highly aduaunced and no lesse commended vnto men and that condignelie for beeing the daughter of the heauenly Lógos a right soueraigne Princesse and of beautie incomparabiliter pulchrior quà m Helena Graecorum as Saint Augustine saide of the Veritie shee is also after Platoes definition the perfect knowledge of the diuine worshippe also the beginning the middle and the end of mans life tollerating the things before spoken of hoping for that which is promised teaching that which is commanded mittigating the enormities of this world wherein a man hath his Crosse and leading him to eternall life wherein is his Crowne This is the same after Saint Pauls affirmation which is to the Diuines the greatest mysterie to the contented the richest treasure to men of most vtilitie and that which indeede hath all the promises both of this life and of the life to come Neither is the greatest wisedome in all the world which hath not anie combination with Pietie of higher estimate then that Religion which hath no wisedome for as the one among men is meere superstition as that zeale which hath no knowledge so is the other before God verie foolishnesse and euermore liable to the sense of that resolute iudgement perdam sapientum sapientiam Finally this is that soueraigne Seede of the highest Power without the which there is placed no certaine difference betweene a man and a beast Haec enim sola saide Lactantius differentes homines à belius facit quam qui non admittit alienus à natura hominis vitam pecudum sub humana specie vivit Therefore Pietie being in nature so good in beautie so excellent in mysterie so high in price so inestimable in vse so profitable in request so necessarie and in the ende so glorious shee hath not onely enamored her friendes and furthered her followers but at this time perswaded these and semblable productions so correspondent to Veritie against the synister oppositions of the maleuolent foes Moreouer for that Pietie is that soueraigne Seede appointed by the decree of the most Holy to be sowen in the heart and minde of man coÌ„parable to that ground which without the help of the Plough manuall industrie is neither fit for the seed nor apt to beare fruit for the desire of which good effects the causes should not be neglected I haue thought it as necessarie as it is profitable no lesse my duty not only to affect this kind of Georgy with the spiritual good husbaÌ„d but also with the Plough-wright to assay the framing of such an Aratre as wherby my Lords field in this seed time may be the better cultured manured prepared the which I resolued might the sooner bee performed by placing in a meet Antithesis the image of Impieties Plough manner of husbandry opposite to the same so that as vertues are best discerned by the consideration of vices the cleare light esteemed in respect of vgly darknes the wicked Hag Kakia might be abandoned in the due regard of noble Eusebia worthy to be honoured And that being done in this form frame and my self prest to expose the Plough by Gods help to the Lords Land I presumed to dedicate the same to your good L and at this time to preseÌ„t it as a grateful gift of this new yeere the which I wish to be prosperous vnto your L and the whole Church And herevnto was I iustly moued in my coÌ„ceit as for many others so chiefly for these 3. causes First for that as I considered your L high calling and like place in this particular part of the Church ouer which the Holy Ghost hath made you Ouerseer ye are beyond many others so much the more excited to regard the good directioÌ„ of the Plough the which is then best performed when respecting rather Onus theÌ„ Honos with that good Elder who in lieu of the first deserues well the second ye vrge on the Lords worke for the benfit of the Church the example of others the praise of the right Lord of this land SecoÌ„dly I was willing in this sort though ouer audatious to expresse as my gratefull mind duty so my heaâ—ty good will towards your L whose fauors I haue so often enioyed as well for others as for my selfe the which seeing it was not so easie for me to obtain that wherwith to requite as to desire it as Nazian also said in the like I was willing to offer thogh not gold with the wise Magi yet with Peter Iohn such as I had Thirdly of all other my labors in the Church I was the sooner moued to commend this Georgie vnto your L because when sometimes it pleased you to yeeld me audience in the assembly of my brethren at your visitation I then briefly intimated that in effect which I haue sithence conceiued thus broght forth hoping that as it was on that occasion well meant of my part and not disliked either of your L or any other learned and then godly hearers so eftsoones these fragmeÌ„ts collected with some others of semblable nature subiect and qualitie in this method disgested wil seeme neither harsh to your hearing nor to your presence vnpleasant It may therefore well please your wisedome to accept of my good meaning to pardon my defect and admit my present and Pastor like to protect this Spirituall Plough as wherby the Lords land may be well tilled the husbandry furthered the worke desired the highest glorified In this hope I humbly take my leaue committing my present to your Lordship and the same with
that as the weakenesse of humane abilitie and slendernesse of mans witte coulde neuer of it selfe effect any thing of the meanest request The best commencements much lesse that which is of the noblest regard so also as wisdome reason and experience teach things well begun haue commonlie like successes and that the good beginnings are taken from the diuine grace wherein the greatest actions haue bene enabled with the semblable regard This when I also well weighed I thought it a matter most vnseemelie and nolesse sinful to aduenture this present worke without holy inuocation yea much I doubted lest that without this one thing I should not only transgresse in manie things but also setting the building not on the Rock with the wise man but with the foole on the sand the waight of the walles would haue fallen to the ground and so much the sooner for that the worke now endeuoured is both exceeding great and the degree therof excellent high The waight of the matter in hand vz Pietie for behold this is that which aptly concerneth the supreme magnificency of the most princely Ladie Pietie of whose right nobilitie I perswade euery man who hath been schooled either in the knowledge of God or of himselfe hath happilie heard and with whose laudable graces whosoeuer is truely adorned is both honored with God well commended of all good men And this I am sure ye will confesse together with me when yee shall aright vnderstand both the nature and vtilitie of this Soueraigne Princesse by her plaine description but the more when ye shall be moued to entertaine and embrace the sweete influences of her glorious vertues Now Pietie Cicer. in Re. tue li. 2. Aug. epist 22. ad Macedo if ye aske mee what I vnderstand by this word I answere not only that Philostorge or louing affection whereby a man loueth honoureth râ—uerenceth gratifieth and dutifully regardeth his father mother brethren kindred Country and such as haue thereby well deserued according to the definition of the Philosophers but also that chiefly that most reuerend holy and true worship of the most high God Chris in ser De fide de lege and the true loue and right regard of dutie towards all men whose originall and fountaine the whole scriptures diuinely inspired haue drawne not from the nature wit abilitie or policie of sinfull man but from the verie spirit of truth as an influence of the highest heauens comprehended in the feare of God expressed in Faith Hope and Charitie hath his Mysterie exceeding great for vnder the same not onely God is manifested in the flesh as Paul the holie Apostle affirmeth 1. Tim. 3. but also there lye couched great safetie great wealth great vtilitie great glorie Thereof the auncient Hermes knowing the safetie protested that Lactan. li. 2. de Origine Erro cap. 16. Mia Phylake Eusebeia c. Pietie is that onely keeper or preser matrix of men for neither hath the wicked diuel nor yet Fate any maner power ouer the godly man for God deliuereth him from all euil therefore is Pietie or Godlines that one and onely good thing among men Next wee heare the Apostle to affirme that Pietie is great riches to them which are content with that which they haue thirdly he saith that this vertue is profitable to all things lastly that it hath for her end euerlasting life For in the true tenure of Pietie not only all the Creatures of God in the world but also all the treasures and rights of the kingdome of heauen are ours Therefore this is the same which beyond all other things he boldly commendeth as not only the best and most acceptable to God but the verie scope of all the holy Scriptures which are giuen to this end that men might belieue and in belieuing might haue eternall life in the name of the Sonne of God Loe such a thing haue I aduentured to haue at this time whose reuerence although I esteeme farre beyond mine abilitie and worthinesse yet vnder the feare of him who hath called me with an holy calling graunted me to knowe the secretes of this vertue and enabled me to declare his glorie in the middest of his congregation haue I so farre forth presumed yet not I but that diuine grace which worketh in mee Therefore let vs now with meeke heartes and due reuerence fall downe before his footstoole and faithfully lift vp our humble mindes vnto that heauenly Father froÌ„ whom this grace desendeth Let vs seeke him in a true faith and desire his gratious goodnes that in his diuine fauour mercy and louing affection towards vs through his sweete sonne our Sauiour he would respect our condition speede well our Plough and prosper all our godly endeuours that thereof plowing and sowing not to the flesh but to the spirit we may reape not of the flesh corruption but of the spirit life euerlasting for the high glory of his maiestie the soueraign benefit of his Church the perfect discharge of Christian dutie and the prosperitie of the elected Saints O most blessed father the God of glory A prayer for the good speed of Pieties Plough and king of all consolation we thy poore children oppressed with the intollerable burthen of sinne and scourged with miseries rod the guard of transgressions doe now here prostrate both our bodies and soules before thy foote-stoole Thou hast commanded vs to sowe for Righteousnesse Hos 10.12 and to reape according to Mercies measure to plough vp our fallow ground to seeke after thee in the happie time and to apply Pieties Plough in the true obseruation of godly dutie But alas ô father wee be so witlesse and weake as wee neither knowe how to vse the one nor are able to labour in the other nor can we be drawne from the idle market place into the happie field of the spirituall husbandry but by thy wisdome thy mercie and thy louing and gracious calling through thy most holy Messias our Sauiour For as no man commeth vnto thee but by thy Sonne so neither commeth any man to thy Sonne but whom thou drawest and thou drawest them no doubt by thy mercie Ier. 31.3 whom thou hast embraced with thine euerlasting loue Gen. 9.27 Therefore with righteous Noah wee beseech thee to perswade vs in thy mercies to enter Sichems Tabernacles Cant. 1.3 and heartily desire thee with thy holy Spowsesse to drawe vs forth after thee with a promise of our parts but assisted by thee that then wee will runne Call vs ô father effectually manure our worke without and prepare our mindes within Let it please thy good spirit to inspire our hearts thy power to enable our bodies thy grace to confirme our whole man to to thy holy will and pleasure and thy louing mercies to make vs meete for thy seruice that standing no longer ydle we may henceforth labour in thy field follow Pieties Plough and be wholy emploied in the heauenly
nos incipimus postea dei omnia adiuvamur Aug. in Psal 51. c. In euery good worke wee our selues doe not first begin the same and then afterward are assisted by the mercy of God but it is he that first inspireth both our faith and loue towardâ— him without any of our good deserts preceeding And seeing that this vertue as it is saide is a diuine motion inspired into mans heart I remember that Dauid praying to God for the same did first desire God Psal 51.10 to Create a newe heart within him As if he shuld say That which must steed me in this matter must come from aboue neither is there any thing in mine heart already that can be made to serue in this businesse therfore it is needfull not that my old heart be renewed but that I haue another heart not made or framed of the old but created to the which also ô Lord I beseech thee to renew within me thy spirit which I haue enioyed heretofore of thine especiall loue and fauour towards me Therefore although the Lord both commandeth and commendeth the labour and diligence of man as the meanes wherby he is willing to exhibite vs his graces yet doe all our labours and diligence nothing profit vs therin except there be both loue and grace in the Giuer that is in God who iustifieth and frameth mans heart to his Image and will for the sake of his sonne For this grace and mercy proceeding from that diuine loue doth euer preuent vs and go before our faith our loue our vertues our Iustice Yea this is the same whereby wee haue further engendred in our hearts and made able to apprehend that Iustice the which as a good Tree groweth and buddeth and beareth fruite namely all those godly vertues qualities and actions which are required of that man whom the Lord hath iustified And therefore in our iustification Two things in our Iusttification there is not onely the faith of the Belieuer but also the grace of him that iustifieth This meate our Sauiour when in his Doctrine he saide Ioh. 15. Without mee ye can doe nothing that is yee cannot bring fourth any manner fruite either healthfull or profitable neither are yee able to doe any good work acceptable to the Lord except ye belieue in me and by your faith remaine in me And hereof is it that when Saint Paul speaketh of mans iustification being very warie that nothing thereof be yeelded to mans workes or merits hee saith that we are iustified sometimes by grace sometimes by mercy sometimes by faith approaching grace for it is most certaine as Augustine saith againe that the grace is of him that calleth Ad Sympli g. 2. vocantis est Gratia c. Grace and faith and the good workes followe him which hath receiued that grace neither yet are the workes such as obtaine grace but such as proceede of grace And this he maketh plaine by a notable Simbole or similitude For the fire saith he scaldeth not that it may be hoate but therefore because it is hoate nor therefore runneth well the wheele that it may be round but for that it is already round So no man worketh well that hee may thereby receiue grace but therefore hee worketh well because hee hath already obtained it for how can he liue iustly which hath not bin iustified how can he liue holily who hath not bene sanctified So said Augustin alluding to the words of Christ First make the tree good and then the fruit will be good for a good man from the good treasure of his heart bringeth foorth that which is good but on the other side yee can not gather figges of thistles the euill man from the euill treasure of his heart bringeth forth that which is euill and how can ye think or speake or do well when your selues are euill By this wee see that howsoeuer our aduersaries would that our perfect iustice should depend on our workes that no worke seeme it neuer so good before men is a perfect worke of Iustice except it be wrought by the person iustified Whereof it was saide that the very Prayers of the vngodly are turned into sin Neither may wee imagine No good worke but that which followeth grace that any work endeuour studie thought or Action is eyther acceptable to the lord or profitable for mans soule without this precedeÌ„t grace which proceedeth from the eternall loue of God in his sonne the Which we may explane by a familiar example though taken froÌ„ an heathen History without iust offence Valerius Maximus Valer. Max. Lib. 2. among his examples of memorable deeds maketh mention of one Liuius Torquatus Manlius a noble Consul of Rome and of his Son â— right valiant and couragious gentleman This gentleman saith he being of a couragious mind went forth with his men of Warre waged battaile against another Nation his fathers enemie but without his said fathers leaue fauor or knowâ—edge and thereof got the victory and a famous conquest in the iudgement of all men who at his returne home praised his valiant exployt noble action with the highest applause the which they all hoped would not onely be confirmed but also tripled by his most noble father Howbeit Torquatus contrary both to their hope and his expectation did not onely preseÌ„tly vnfold his great dislike of his son who aduentured to goe forth without his will consent and so in his disgrace but also al the action great exploit of his aduenture for he commanded him to be slaine for a sacrifice Satius iudicaus patrem forti filio quam patriam miliâ—ari disciplina carere Iudging it better that a father wanted such a valiant son then that the country should be depriued of her militarie discipline In like maner we should beware that we presume not to get credit with the Lord by any worke that we shall endeuour to doe without his grace good wil preuenting vs or to thinke that we can be righteous holy acceptable vnto him but that he first iustifie vs in his son And truly besides this memorable example the very experiment of mens dealing after the course of nature and reason informeth vs of those things The order of Noahs approbatioÌ„ Gen. 6.8.9 But passing by them let vs againe returne to those examples Testimonies of the holy Scriptures and therein first consider the method and order of the righteousnesse and approbation of holy Noah It is reported of him First that he found grace in the eyes of the Lord. Secondly that he was a righteous man Thirdly that he was perfect Fourthly that he walked with God In that he found grace are two things obserued First that the Lord louing him did fauour him next that hee gaue him faith wherby to finde and apprehend that diuine grace In that hee is saide to be righteous wee are taught that the Lord who had fauoured him and graunted him faith did also approue and
enable him for his diuine seruice whereof hee was not onely esteemed but was indeed a righteous man Thirdly hee was clad in the full habite of vertues whereof hee was perfect and esteemed as worthy to walk with God as those Saints which are esteemed by grace worthy to stand before the Sonne of man The like we finde in the holy father Abraham who being first loued and graced of God did by the diuine gifts of faith apprehend that grace by the which hee pleased the Lord God in that which he did answereable to that cōmandement of the Lord Gen. 17.1 I am God all sufficient walke before me and be thou perfect This considered the Apostle writing to the Hebrewes Heb. 13.28 Let vs saith he retaine grace to what end that thereby we may serue God to to please him with reuerence and feare As if he should adde for without this grace we may neither serue nor please God as he requireth But on the other side we finde The works of the Iewish Hypocrites not onely by the testimony of the Prophets but also of the lord Iesus himselfe that albeit the Iewes did many great workes made mightie shewes of integritie and perfection offred vp many Sacrifices and oblations vsed much prayer Almes-deedes fastings and obserued many ceremonies of the Law and traditions of their Elders with wonderfull deuotion they were neuerthelesse both blamed condemned for Hypocrits with this saying Isa 1.11.12.14 Mat. 9. But Who hath required those things at your handes Goe yee and learne what this meaneth I will haue mercy and not those sacrifices For the Lord would that their harts should first bee graced and conformed to his will by faith apprehending his grace of and by the which they might be iustified and well approued in his sight Therefore 1. Sam. 15 although King Saul gaue a glorious pretence to the honour of God when hauing subdued Agag the Amalakite he reserued part of the spoile to be offred vp in a burnt Sacrifice to the Lord of heauen yet because his heart was not well qualified by grace going before whereof hee might haue taken his approbation with the Lord hee was not onely nothing commended but much blamed and threatned to bee cast off from the kingdome of Israel For had hee bene graced he would haue belieued and hauing belieued he would haue obeyed and in his obedience pleased the Lord which offreth his grace and would not that wee should receiue the same in vaine Righteousnes is the effect of Iustification These things well considered we find that righteousnes or Iustice is the very effect or fruit of that Iustification of man before God of the which we shall haue occasion to speake hereafter And thus haue we seene what it is which the Lord God requireth of vs and what we are to yeeld him vnder this word Iustice or Righteousnesses Neither may we doubt but as those persons of vertue prowes in all ages Io. 12.26 haue bene thoughe worthie of honour among the children of men◠the Lord will reward and crowne those his graces and workes in vs as if they were not his but ours as not only the holy scriptures warrant vs but the exāples of his Saints and children remembred in the same for our consolation sufficiently confirme In regard wherof they haue attributed to this noble Vertue manie princely prerogatiues as that among others she yeeldeth to her louers followers Honour life glory security goodnes peace quietnes cōstancy boldnes consolation prosperity the highest felicitie through Iesus the true king of righteousnes CHAP. IIII. Of the word Mercie the second member of the requested Subiect THe word which the Prophet Hoseyah vseth in this place is Chesed which we find diuersly trāslated so accepted according to that whervnto it is applied vsed as somtimes for good wil kindnes humanity or friendship In which sense Abraham meant it when hee said vnto his wife Sarah Gen. 12.13 20.13 This Mercie shalt thou shew me wheresoeuer I come that thou say thou art my Sister Sometimes for remission and pardon of sins clemency benignity As the Prophet Isay saith Let the vngodlie man forsake his owne wayes so shall the Lord haue mercie vpon him Isay 55.7 for he is very ready to forgiue And this as it seemeth Cicero expounded in the word Mercy when speaking in the cōmendation of Caesar as also Augustine citeth it he said Nulla de virtutibus tuis nec admirabilior nec gration Misericordia est Cicer. August in lib. de ciui dei Affectio Amoris Storge There is not any one of all thy vertues either more praise worthie or more acceptable thē Mercie Sometimes for that affection of loue wherby the parēts are naturally touched towards their children again the children towards their parents the friend towards his friend the brother towards his brother the neighbour towards his neighbour sometimes for Almes deedes such like whereof examples may bee taken from many places in the holy Scriptures Indeed the word Chesed comprehendeth al those particular vertues Chesed or Mercie being as the Species or branches thereof but yet I find not that the same which the word signifieth in his large acceptation can be either comprehēded or fullie expressed in any of those particulars no more then the whole can be cōteined within any one part therof More aptly the generall word Bonitas Bonitas or Goodnes well conteineth it for this may be extended to euerie vertue especially to Mercie by the which it is expressed Therefore the Mercie of God is often called his goodnes himself being the highest Good is called Mercifull for that by Mercy his goodnesse is worthily declared towards all his Creatures In the like sense we name them good men whose Christian loue and charitie to and for others are made apparant in the workes of Mercy But to auoide those doubts which might rise of the diuersitie of translations that shall best content vs which not onely the Septuagint haue yeelded but also that the Lord Iesus himselfe by the testimonie of the Euangelist hath confirmed saying Hose 6.6 Mat. 9.13 and 12.7 In Moral The definition of Mercy Volo misericordiam I will haue Mercy This word after Cregory accepted in his common signification is made misero corde that is of an afflicted or troubled heart which either being sorrowfull for anothers misery taketh on him cōpassion or as wretched requireth and needeth the pittie reliefe of others Basil Basil in Psal 114. amplifieth the same saying it is a certaine passion proceeding from the compassionate towards them which are vnworthily and by iust meanes afflicted But because this vertue is not perfected but in that wherby it is declared Augustine hath a definition thereof including either member with effect Mercy saith he is the affection of the minde condoling with some addition of a benefite as whereby we may both take compassion of
our afflicted neighbour and helpe to relieue him with that which is our owne The which definitioÌ„ hath foure principall branches The first whereof is that Mercy is an affection of the minde against the opinion of them which place this vertue onely in externall actioÌ„s For neither are those to be esteemed vertues which haue not their originall in the heart or minde of man Therefore as Wisedome saith Giue me thine hart So those Scribes and Pharises were reiected of the Lord and their workes reprobated because whiles they seemed to honour him with their lippes their hearts were farre away The next is that Mercy is that affection of the minde which condoleth that is sorroweth and lamenteth together with and for another Or as Augustine againe saide Aliena miseriae in nostrâ— corpore compassio the compassion of anothers misery in our owne bodies In such sort Ieremy pittieth and lamenteth the wretched condition of his people and Christ sorrowed together with Martha and Mary lamenting their brothers death Thirdly in this definition is found somewhat added of our beneuolence whereof our destressed neighbour might be relieued comforted or eased for it little helpes the afflicted that wee condole with him in his condition except that also we exhibite and bestowe somewhat whereof hee might hope for remedy or reliefe To this the Apostle perswading said we should remember the words of the Lord Iesus that it is better to giue then to receiue Acts. 20. Io. 6. Thus the Lord had not onely compassion on the people which wandred as sheepe without a shepheard but gaue them for their comfort the bread both for their soules and their bodies The fourth and last point is that we exhibite and bestowe on the afflicted for his coÌ„fort not another maÌ„s goods but that which is our owne For if we take from one man giue to another we shall declare our selues cruell whiles we would seeme mercifull And thus should the good affection of the mercifull minde be expressed in those actions deedes which are not only called but are indeed the works of Mercie Gregorie Grego his 3. termes would that those works should be coÌ„teined in Giuing counsailing teaching but Lyra Lyra 3. better comprehendeth them in the helping or releeuing others with our wealth with our workes and with our Counsaile But best of all our Lord Sauiour Christ perswading to this right excellent vertue Christ his 4. poynts of Mercie teacheth meÌ„ first to loue next to blesse thirdly to work fourthly to pray Yea Loue your enemies blesse them that curse you do good to them that hate you and pray for them which hurt you In another place be setteth downe foure other wordes to expresse this vertue Mat. 5.14 viz First Iudge not secondly condemne not thirdly forgiue Fourthly giue Anâ— finally in an other place he produceth sixe braÌ„ches or works of Mercie in that saying to his Saints standing on his right hand As first I was hungrie ye gaue me meate 2. Thirstie ye gaue me drinke 3. Harbourles ye tooke me in 4. Naked ye cloathed me 5. Sick and ye visited me 6. A prisoner and ye comforted me To the which some others haue added one other work of mercie and made in all the number seuen aptly comprehended in this Monostich 7. workes of mercie Visito poto cibo redimo tego colligo condo that is To visite to giue drinke to feede to redeeme to cloath to harbour to burie But because this belong rather â—o th' externall action then to the minde thereâ—ore may not fully expresse the whole vertue alâ—hough they declare her in the workes some oâ—hers combyning this latter with those former words of Christ doe gather both from th' one and â—he other fourteene branches of this tree 14. Branches of Mercies tree whereof â—euen may be applyed to the exercise of the body â—nd seuen to the affection of the minde and comprehended them all in this Tristich Voslio poto cibo tectum do visito soluo Comodo compatior converto dono remitto Arguo supplico consulo do quoque quodque talentum To cloath to giue to drinke to feede to harbour To visite to paye to lende to pitie to conuert To bestowe to remit to reprooue to beseech To counsaile to giue of whatsoeuer good thing I haue Now this must not be forgotten that as we may not vniustly take from one to bestowe in Almes on another so whiles wee endeuour to declare our good affections by our good works we haue a care to doe those works well Doe good works well least they loose their proper grace remembring this that when Christ spake of Almes and the workes of Mercy he aduised his Disciples to obserue three things As first a good affection secondly a conuenient handling thirdly a good end that is that first the heart and minde bee well constituted in loue faith and the Diuine feare next that the persons times places and occasions be duely regarded thirdly that the whole be referred to the glorie of God the good of our brethren and the discharge of prophane dutie the first whereof noteth heauenly wisedome the second godly discretion the the third gratefull obedience the beautifull ornaments of a faithfull and mercifull person Moreouer as the vertue Mercy is an affection of a condoling minde as that whereby man is touched or moued towards man it is requisite to consider with the semblable discretion to what kinde of persons this affection is extended To whom Mercy is extended As it was before saide that it respecteth the miserable condition of the wretched and afflicted person But there be which would constraine this Vertue or rather the effect of this Vertue to foure sorts as namely to the Poore the Righteous the Widowes the Elders respecting the poore for their pouertie the Righteous for their innocency the Widowes for their insufficiency the Elders for their reuerence Pro. 12.10 Against the which kind of persons the vnmercifull and cruell in all ages haue bent their furie and rage saying as in the Booke of Sapience Sap. 2. Let vs oppresse the Poore Let vs persecute the Righteous Let vs wring the Widowes and let vs not spare the hoare heads Gal. 6.10 But Saint Paul speaking of our good workes meaning no doubt the workes of mercy exhorteth vs to doe good to all men but chiefely to the houshold of faith wherein hee would that wee should extend the fruites of mercy especially to the godly but yet so that wee ought not neglect all others or withdraw our willingnesse of doing good vnto all that neede the same In the which no doubt hee had an eye to the Doctrine of his Maister who in his true exposition of the Lawe Mat. 5. 6. and 7. willeth that this goodnesse bee extended euen to our enemies as it is before remembred Loue your enemies Blesse them that curse you do good to them that hate you pray for them
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 men But that wherto the Prophet Hoseas exhorteth is that Righteousnes of God and the true perfect Iustice of the LORDS Elect Hos 10. after the which as from a cause there followe for effects good Actions good endeuors good works and an holie and sounde life in and by the which a man is iustified and commended before men as hee is iustified and commended in the sight of God by the former The former is called Iustice the latter is called Mercy And as the former is taken for the cause Calu. in Hes 10. the latter for the effect or the one for the tree the other for the fruite so is this latter made the definition of the former being indeede the very Symbole or signe as whereby the Righteousnes of God in Christ by the which we are approued with him is plainely expressed and set forth as elsewhere it is said that the obseruation of the second table of the law plainly testifieth the true performance of the first Table Therfore Faith expressed by decâ—es Matt. â—5 aswel to teach perswade this vnto the Saints as to comfort encourage them in their dutie therin Christ remembreth and commendeth in them rather the obseruation of those workes of the second Table then those of the first that is their workes before their faith as that wherby indeed their true faith appeared therefore he saith not I was hungry thirsty naked harborles sick and in prison and ye beleeued in mee but he said I was thirsty ye gaue me drinke naked ye cloathed me harbourles and ye lodged me sick and ye visited mee in prison and ye came vnto me Thus he commended the work which expressed the faith for as a learned father wryteth after the saying of Saint Iames Pistis choris ergon necra hos erga dicha pisteos Gre. Naz. Eisto haâ—ion baptisma Iam. â— 18 Matt 5. Faith is dead without works euen as the woâ—ks are dead without faith Therfore it was the counsaile of the same Apostle that we should declare our faith by our workes alluding to that Commandement of the Lord So let your light shine before men that they may see your good workes c. In this coÌ„sideration let vs remeÌ„ber that as I said the Prophet Hosey commendeth to vs a double Iustice whereof the one is before God the other is towardes and before men Ro. 3 2.24.8 1. Cor 1 30. Iaâ— 2. â—â— 2â— Of the former spake Paul saying wee are iustified by faith and Christ is our righteousnes Of the latter spake Iames wee be iustified by works and Abraham was iustified by works And as eyther of them as the cause the time the persons and the occasions required haue duely attributed aswell to faith as to works Faith and works the due prerogatiue and honor of both so haue they taught and esteemed not onely the one but both of theÌ„ necessarie in a godly man The first which is the tree or cause of the latter is defined in the Newe Testament Our Righteousnes before God of two parts to be our Reconciliation with God by the means of Christ Iesus our Mediator Or our Approbation with the Father through the merite of the Sonne Or the free Remission of sinnes obtayned by them which beleeue in God and by the which we who who are guilty God pronouÌ„ceth iust for the sake of his Sonne And this defintiion hath two generall partes the one is remission of sinnes the other is the imputation of Iustice A remission of our owne sinnes An imputation of the Iustice of another wherin there is a fit allusion to the order and vsage of a gratious Prince towards his guiltie Subiect whom notwithstanding his faulte hee doth not onely pardon for his offence but also doth adorne with benefites The sinne is pardoned through him by whose Iustice and merite we are approued and pronounced Righteous that is not by any Angell or man or any other creature whatsoeuer which were not onely ashamed but also blemished by mans sinne but only in by the holy Messias the Lord Iesus who indeed for that purpose came down from his Father and died and with his pretious blood payed the debt of our transgression and set vs at libertie yea he beautified vs with the glorious beautie of himselfe Of the former member of this our Iustice wee haue a notable testimony of the Lord in Isaiah Isa 53. â—1 where he saith My righteous Seruant meaning Christ shall iustifie the multitude with his wisedome and how he tells for he shall beare their sinnes And that approoueth the Apostle where hee saith of Christ that he bare our sinnes in his body 1. Pet â— 21.14 hanging on the tree when there was no guile found in his mouth To this belongeth that example of the Publican Luke 18. whom the Lord approued before the proud pharisie for he prayed for pardon for his sinne which he confessed and that being granted hee was said to be iustified for his sinnes were not imputed therefore both after the Testimony of Dauid and of Paul he was blessed Ro. 4. â— 8 Gal. 3.8 as blessed is that maÌ„ to whoÌ„ the Lord imputeth not sin Of the latter member of this Iustice the same Apostle speaking saith that God imputed Righteousnes to theÌ„ that beleeued that is 1. Cor. 1.30 the Righteousnes of Christ to the faithful that he is made vnto vs of God not onely wisedome sanctification and redemption but also Righteousnes and in one other sentence he comprehendeth either member thus Christ dyed for our sinnes Ro 4 1â— hee rose againe for our iustification that is he dyed to abolish sinne and rose againe to worke our perfect Righteousnes This is our Righteousnes with the Lord The order of our Iustification to the which the former Iustice must be referred the order therof in the merite of the Sonne of God is as followeth viz. First we consider the eternall loue of God to mankind in Iesus Christ before all worlds according to that saying I loued thee with an euerlasting loue Secondly his diuine grace and fauour wherby he powreth forth on vs of his diuine blessings as of whose fulnes we all receiue grace vpon grace Thirdly his Mercie in drawing vs vnto him as hee saith by the Prophet By my mercie haue I drawen thee vnto me Fourthlie the merite of Iesus Christ working deseruing it in the Iustice of his Father Fiftlie his perfect Righteousnes the which of that his loue grace mercie and merite extended vnto vs Christ is made ours and his graces and vertues esteemed ours in by the which Mans merite excluded we are accepted as is the Sonne or Mediator Righteous and glorious before God Thus farre forth we finde man to be vtterlie excluded not onely from all merite but also from all action or meanes in himselfe of this Iustice and therfore hath hee no cause to boaste of that
and good workes ye studie and learne to be employed in the Spirituall husbandrie and therin consider well what ye ought to sow and what ye ought to reape For whatsoeuer a man soweth that shall he reape Gal 6. so that whosoeuer soweth in in the flesh shall thence reape corruption but he that soweth in the spirit shall of the spirit reape life euerlasting CHAP. X. Of the Seede the Sowers and the manner of the fructification thereof THere be two kind of Seedes the one is of Impietie the other of Pietie betweene the which as also betweene the seuerall Sowers thereof there is as great a difference as betweene the East and the West The former is a seede of the wicked a seede of corruption and sinne taken from three dangerous enemies whereof the 1. is priuy the 2. domestical the 3. familiar whereof beeing by them sowen spring the pride of life the lust of the flesh the lust of the eye wherof it is in meet place hereafter plainely spoken by the which the good Seede is oftentimes annoyed in the Lords field But from hence wee are right happily disswaded by the true consideration of the true Seede of Pietie The seede of Pietie which is to be sowen for the increase of Iustice and Mercie as also by them by whom the same is to be sowen and cast forth for as much lieth in the nature of the seed so not a little in the wisedome of the Sower for as men may not gather grapes of thornes so neither finde we commonly good successe to follow the foolish or idle husbandman Semin Sunt quadam Semi◠na vtilia quaedā sterilia c. for the Seed one saith which in this I gladlie remember there be Seedes some profitable and some barraine Those barraine or vnprofitable are the words of vaine preachers as also the words of the Philosophers But those are right profitable Seedes which are neither withered nor consumed with anie vaine glory or fond curiositie And this good Seede is the Word of GOD The word of God being indeed the manifestation and expression of the Diuine Will as well touching his essence as touching his purpose and workes past present and future in the breathing of the holie Ghost by the Prophets by Iesus Christ and by his Apostles and Euangelistes powred forth from the bosome of the euerlasting Father and by his commandement not onely described in the bookes of the olde and newe Testaments but also preached and taught through the same Spirit by the ministery of his Seruāts to this end that God might be made knowne vnto men and that the man of God might be instructed and made apte for euery good worke This is that soueraigne Seed the which according to his diuers effects respects is called knowne by so manie sundry names in the holie Scriptures especiallie in the hundred nineteene Psal Psal 119. wherof there is not any one verse of an hundred threescore sixteene wherein the same is not mentioned with some praise of the sweetnes vtilitie puritie dignitie glorie eternitie and goodnes thereof It is called the Word of the Lord for that thereby the mind and will of God is expressed the speech of God in that it is pronounced and written to be heard or read to mens vnderstanding the Lawe of the Lord because the Lord hath both prouided giuen it vnto men as wherewith they be obliged and kept in the obseruance of certaine duties the Precepts of the Lord in that it forbiddeth terrifieth men from euill the Cōmandements of the Lord in that it admonisheth and perswadeth men to do good the Testimonies of the Lord because hee by his Prophets testifie the same vnto men the will of God for that thereby his will is declared his Testament in that it is confirmed commended vnto vs by the death of his Sonne the Testator his Iustice because the obseruers thereof by faith are iustified his iustifications for that the works thereof are correspondent to Iustice his Iudgementes because the contribution therof are extended by Iustice his wayes because hee dealeth and directeth men according to the same his Truthe in that all the sacred Scriptures doe aime to Christ the perfect truth and in the same are performed c. Now this word of God aswell by Christ as by the Prophets and Apostles is well likened to the Seede which the husbandman soweth in his field especiallie for two causes First in respect of the Sower The word of God likened to the Seede The sower God and his endeuour and practise theron Secondly in regard of the nature order manner of fructification of the seede being sowen There be diuers Sowers of this Seede in the Spirituall field The first most principal is the Lord God himselfe whom in regard therof Christ calleth an Husbandman For this is the same which giueth Seede to the Sower fruit therof vnto him that truely laboureth He giueth the word euen the word of life that immortall seede this he soweth this hee distributeth this hee increaseth with prosperous effect to the vse benefit of his Saints as the Prophet Dauid and Isaiah Psal Isa 55. testifie This indeed is the same without whose help whosoeuer planteth or whosoeuer watereth whether Paul or Apollo he is iust nothing profitable the which Saint Paul considering praied for the Corinthians 2. Cor 9 10. that hee which ministred Seede to the Sower would also minister bread for foode and multiplie their Seede and encrease the fruites of their Righteousnes that in all things they might be made rich vnto all bountifulnes which caused through him and other his fellow labourers in the Lords field ioy thankesgiuing to the Lord. Next although the Lord God be most able of himselfe through the Spirit to sowe this Seede in his fielde The Prophets Christ and his ministers are Sowers nor vseth at all times the meanes and ministerie of men hauing thousand thousandes of Angells readie to serue him at all times and in all places yet in his profound wisedome hath he thought good to exhibit vnto men such meanes thereto as best fitted mans nature capacitie And therfore as the good housholder or husbandman appointeth calleth and sendeth forth his seruants to labour in his field the Lord God hath chosen called and sent forth into his Church not only his holy Prophets with this soueraine Seed in the spirituall seed-lappe that is their mouthes but also his onely begotten Sonne the Lord Iesus who came forth from his Fathers bosome and in his Ministrie was named the Crier in the wildernesse who cried out saying Hearken to this ô Israel and all yee that haue eares to heare nowe heare Then after him came forth his holy Apostles and Disciples into the world who also faithfullie distributed that Seede which they had receiued beeing in the execution of their charge well likened to the voice of that Crier as was also Iohn the
roote in mens hearts as the Seede in the earth secondlie in that it groweth to a blade or hearbe thirdlie in that it beareth or shutteth forth an eare and fourthlie in that it yeeldeth the full corne in the eare This our Sauiour doeth not onely confirme but addeth three other Reasons of this Analogie wherof the first is taken from the continuall growing of the Seede the second from the fructification thereof the third from the vse The first is found in that similitude of the Kingdome of heauen Marke 4.26 where a man casteth Seede in the grouÌ„d sleepeth and riseth vp night and day the Seed springeth groweth vp he not knowing how The second Matth 13.8.24 in the example of that Seed which falling into the good ground toke roote grewe vp and brought forth fruit some thirtie some sixtie some an hundred folde The third is that Parable of the good Seed which the husbandman tooke sowed in his field which in the time of haruest was gathered from the tares and brought into the barne for the vse commoditie of the husbandman Whereby is seene the wonderfull nature of the Seede in growing the great encrease the goodly commoditie therof to him rhat laboureth in the same for this is that immortall Seede Ioh 3. whereby men are engendred to life euerlasting the power of God to saluation to all that beleeue Therfore the Lord willing that his children should be drawen forth of the darkenes into the light from ignorance vnto the true knowledge of God and so preserued by Faith iâ— him thus exhorteth Search yee the Scriptures for they testifie of me hee that hath eares to heare let him heare that is the word of life he that hath an hearâ— to conceiue let him conceiue it hee that is wise let him hearken and follow it hee that wil be blessed let him meditate therein day and night neither is the holie Scripture without abundant store of those and such like exhortations admonitions and perswasions to the thankfull acceptation and right vse of this soueraine good Seede the Word of God the which therefore the true seruants of God doe beleeue embrace obey Io 8. 10. according to that saying My Sheepe heare my voyce and he that is of God heareth the word of God CHAP. XI The kinde of Soyle wherin the good Seede is to be sowen with the manner of the manurance therof AS the Lord God hath not onely required of his people those two noble vertues Iustice Mercie but also taught them how to procure expresse the same by two metaphoricall words taken from the labour of the husbandman in his field as Sowing and Reaping so now by two other like wordes as Fallowed ground Ploughing he declareth first in what kinde of lande the Seede should be sowen and then by what kinde of husbandry the land is to be tilled and prepared for the Seede The land lyable to this vse 1. The land fallowed is named in the first tongue Nîr made of a verb which signifieth either to till the ground or to eradicate cast forth the thorns weedes of a land before it be sowen with good corne that worde vseth the Prophet Hosey Hos 10 1â— Ier 4.4 Laur Val Seruius the which Ieremie confirmeth in that when he had said Plough vp your Nîr or fallow ground he added and sowe not among the thornes The Latines translate it Noualé which noteth either that land which is yearly renewed with manurance seede or that which is first broken vp with tillage or manurance and made fit for the seede we call it the fallowed land as namelie that which was sometimes ouergrowne combred with thistles bryars weeds and such like noysome things and afterward by the wisedome labour of the good husbandman turned vp so let lie at rest for that yeare to the end that the weedes and those noysome herbs being mortified and the soyle mollified made better it might be fit to receiue Seede they eare following in the which sense not onely Paulus Iurisconsultus Varro and Plinie haue taken it but also the Poet who therof hath written Virgil Alterius idem tonsas cessare Nouales Et Ségnem patiere situ durescere campum Againe Impius haec tam culta Noualia Miles habebit Hee meaneth such principall grounds as had bene well curried and prepared with the great labour toyle of the husbandman the losse wherof hee much bewailed So by this fallowed land is vnderstood that which is well cultured and seasoned for the Seede by the metaphor ot translation sometimes places sometimes persons or any other thing which by the study endeuour lab out or diligence of man is made fit and applyable to the vse of that whereto it is destinated or appointed Next although the worde of this Action is Plough yee breake yee or turne yee vp is in the holie tongue generallie applied to euerie kinde of labour which the husbandman vndertaketh for the culturage and better manurance of his land yet it chiefly signifieth that which is to be performed with the Plough or Soule drawen of the Oxen called of the Hebrewes Machrescheth The Israelites went down to the philistines Machrescheth 1. Sam 13. â—0 to sharpen euery man his Share or Soole which worde is made of that verbe which signifieth to plough the field as with Oxen or horses As it is said in the law Thou shalt not plough thy field with an Oxe an Asse yoked together So it is saide that Iobs Oxen were ploughing in the fielde and Samson from thence tooke that parable If ye had not ploughed with my he offer Iudg 14.18 ye had not found out my riddle But as the former word so also this by translation signifieth sometimes the malice of theÌ„ that afflict or oppresse others sometimes necessary corrections and punishmentes for the amendement and preparation of mens hearts to pietie goodnes somtimes the whole action endeuour right course of a Christian in his calling of whom ther is daily required a renouation by a meditation or exercise in Gods law considering his naturall concupiscence and continuall slydings Of the first acceptation wee heare the Psalmist in the person of Christ thus to complaine Malice The Ploughers ploughed vpon my backe and made long surrowes Psal 129. From this kinde of labour Salomon disswading men Pro 3. saith Thou shalt not plough euill vpon thy neighbour or brother that is thou shalt neither imagine nor execute anie euill thing on thy brother Hos 10. This Hosey calleth the Ploughing of iniquitie The like hath Eliphaz in Iob Iob. 4.8 they that plough iniquitie and sowe wickednes reape the same * Of the second signification 2. Correction Hos 10.10.11 the Lord in Hosey saith Vt is my desire that I should chastise them afterward he saith Ephraim is as an Heaffer vsed to delight in threshing
pardoned of his sinne and so profitable as in the which hee findeth that timely both mercy life wherof also it is that those persons are said to sinne vnto death The sinne vnto death which cannot repent and they are said to be borne of God exempted from sinne which truely and timelie repent To the which we haue not onely manie Tstimonies as in the Prophets Isaiah Ezekiel Ieremy others but also most notable examples as of Dauid Solomon Manasses Magdalen Peter Paul and manie such who haue not onely taught that at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart the Lord doth pardon him but also haue sensiblie felt and proued the effect of the same In regard wherof the godly Fathers of the church haue both thought and spoken verie honourablie of this godlie vertue Among others the learned Chrysostome therof saith O Repentance which the Lord being mercifull doest remit sinnes openest the gate of Paradice healest the man contrite makest glad the sorrowfull recallest life from death restorest mans estate renuest honour giuest boldnes reformest the vertues fillest man with grace more aboundant And Cyprian Cyprian ó poeniteÌ„tia quid de te Noutrefe ramus hath a very excellent praise therof O worthie Repentance what excellent or strange matter should I report of thee All things bound vp thou loosest All things loosed thou shuttest vp All aduerse things thou mittigatest all contrite things thou healest all things confused thou brightenest all things desperate thou cheerest And this is in deed that new life which necessarilie followeth that newe birthe wherof our Lord disputeth with Nichodemus Ioh 3. the which as the same Chrysostome saide is more glittering then golde brighter then the Sunne The repentant sinne not against the holie Ghost that which neither sinne quaileth nor defection ouercommeth nor desperation daunteth Wee neuer â—ead or found that anie man hath or may fall into â—hat damnable sinne against the holie Ghost to whom the Lorde giueth true Repentance as wee â—ightlie define it for albeeit that sinne be not rightly defined finall impenitencie but is indeede that Obstinate peruicacie or stubbornnesse vntill death The sinne-against the holy Ghost Heb. 6 4. 10.26 by the which a man not by ignorance nor by infirmitie nor by feare nor by an occasion but by a certaine determinate malice of minde is turned away from the doctrine of the Gospell and so persisting doeth hate and persecute the knowne trueth of the same yet because the Lord hath debarred them this noble Grace which sinne against the holy Sptrit many haue so defined it knowing that if the Lord in mercie would grant them true Repentance they could therewith be remitted liue Therefore the Lord hath bene willing that his people should be drawne therto by many perswasions arguments as by Isaiah Wash you make you cleane Let the vngodly man forsake his Own waies and the vnrighteous his owne imaginations and turne againe vnto the Lord. And by his Sonne hee saith Come vnto mee allye which trauaile be heauie laden and I will refresh you These and manie such comfortable wordes hath the Lorde vsed to them on whom hee is willing to shewe mercie and vnto them onely Io. 1. 3. he giueth that peerelesse vertue and therwithall grace and power to be made his children in the new birth and to honour him as theiâ— best Father in a righteous and honest life And from heÌ„ce are rightly gathered these generall motiues causes 1â— Motiues to repentanceâ— perswading men to the estimatioâ— desire of this thing whereof the first is the consideration of our owne condition being great daylie transgressours of the lawe of our heauenlâ— Father wherof we should be sory and amend our liues The second is the remeÌ„brance of the Lords commandement which commandeth admonisheth vs to repentaÌ„ce The third is the goodnes long suffering of God who allureth and daylie and hourelie wayteth for our returne vnto him The fourth is the diuers kindes of Calamities of this life wherwith as with a rodde our heauenly Father humbleth vs and assayeth to draw vs vnto him whiles we be negligent Fifthlie the vncertaintie of our liues knowing that death is certain but the time therof vncertaine neither after death is there place left vs to repent therfore we should not delaye nor neglect to take the opportunitie therof Sixtly the sodaine comming of the iudge in the most terrible and latter iudgement against impenitent sinners Seuenthly the paine eternall of them which liue and die without repentance Eightlie the consideration of the sweet comforts commodities which follow them which timelie repent Ninthlie the examples of them which haue returned vnto the Lord as Adam Dauid the Niniuites others who timely obtained mercie and saluation from the Lord who is so willing to forgiue them that returne vnto him Tenthly and lastly the fearfull exaÌ„ples of the impenitent whoÌ„ the Lord hath shut out froÌ„ his louing mercies as Cayn Esau Saul Iudas Diues in hell who sought for mercie but obtained it not By this we learne what is meant by Plowing and turning vp of the fallowed land for the soueraine Seede CHAP. XII The heart of man is likened vnto the Earth or Land both fallowed vnfallowed NOwe that wee may yet better vnderstand the Metaphor with profitable fruite let vs examine these two pointes First why Man or Mans heart is likened to the Earth or to the vnfallowed Land Man is likened to the Earth for 7. causes Next why the heart of the Godly man or repentaÌ„t sinner is likened to that Fallowed or tilled soyle As for the former wee find that man is called Earth and that his heart is comparable to the earth First because he was taken from the Earth into the which he shal againe returne Gen. 3. Secondlie by reason of his nature corrupt which is as the earth colde drie and therby barraine of all good thoughts godlie endeuours neither is the same easilie perswaded to goodnes but by the diuine grace therefore no lesse comparable to the Rocke or Stone as the prophet saith Amos. 6 1â— Shall the horses runne on Rockes thar is on a barraine or hard land to plough for the sowing of Pietie Thirdlie for that as the earth is ponderous and tendeth downeward so man is weighed downe by the tight of his sinne yea in his corrupt nature hee hath for his centre the depth of hell whitherto hee daylie tendeth were he not sustained by the finger and mercy of God in Christ Fourthly as the earth hath many and diuers shapes and changes according to the diuersitie of the times seasons and constitutions of the aire so is mans heart and Man himselfe most vnconstaÌ„t wauering and reeling too fro now of one constitution then of another after the manifolde changes and chances of this life Fifthlie as the
reioyce not that ye were sorie but that you sorrowed to repentance for ye sorrowed godly so that in nothing ye were hurt by vs for godly sorrow causeth Repentance vnto saluation not to be repented of but the worldly sorrow causeth death Wherein also distinguishing the godly sorrow that is the Christian contrition froÌ„ that which is vngodly he sheweth the ends and fruits of eyther And truly as that medicine which draweth forth from the sick mans heart the venemous humour of his disease and prepareth him for the sweete and healing potion This godly contrition draweth out of the sinners hart the poisoÌ„ of the wicked fact and mittigateth the biting and sorrow of the conscience albeit it pierceth and woundeth the same for by this shall be made euen a soueraigne medicine to heale the wound of it owne piercing comparable therein to that ointment or plaister which made of the Spider or flie that stingeth a man shall easily heale mitigate the paine therof This is a practise vsed in the cure of the body in the which that is thoght no lesse needfull that a veine bee opened when the Phisitian perceiueth the blood infected But the sinner is throghly infected both in body and minde and so inflamed therewith that he will be soone agonized and dead indeede if his veine be not soone opened euen the Cordiall veine from whence the rankour of malice and wicked imaginations may bee drawne forth Gen 6. For the imaginations of mans heart are onely euill euery day Therefore saide the Lord Circumcise your hearts Roote your hearts Let the sinner forsake his owne imaginations This commenceth the Action of mans Mortification and is the first part of Repentance so needfull as that without it men cannot repent indeede Ps 51. and 126.6.7 But hauing the same in the right constitution of minde wee are accepted with the Lorde though we sowe in teares wee reape in ioy wee enter the gate of right Repentance wee mooue the Lord GOD to pitie vs wee finde mercie with his grace and finally bee directed from hel to heauen and from eternall death to eternall life through the merits of the Sonne of God CHAP. XV. The second part of the Soole of pietie is the Shippe NExt to the Share is the Shippe 2. Humiliation of the Spirit which is that member of the Soole whereon the Share is fastened and this noteth the humiliation of the Spirite wrought by that true feare of GOD whereby mans heart being contrite the minde is also so humbled and made poore in his owne conceit as that it casteth off all boldnesse of it owne strength wisedome iustice wealth and estimation Hereof it is that a man chooseth to be an abiect in the house of God and preferreth all others before him when hee considereth his owne vilenesse as Dauid did acknowledgeth himselfe to bee but dust and ashes as Abraham did esteemeth himselfe vnworthy of Gods manifold mercies as Iacob did standeth a farre off and is afraide to looke vp to heauen as the poore Publican did dreadeth to take the holy name of God in his mouth as Solomon did desireth to be but as a seruant in Gods house as the prodigall Sonne did in the house of his father esteemeth himselfe a worme and no man as Christ did thinketh both himselfe and his house vnwoorthie of Christ as the Ruler didde and saith to Christ Lord goe from me for I am a sinfull man as Peter did In a word as this humble Spirit casteth down and condemneth and contemneth himselfe as a seruant vnprofitable in thought word and deede so hath hee no desire to bee praised before God or man because hee seeth and feeleth in himselfe nothing worthie commendation but rather sinne damnation This is contrary to the humour of the worlde which hunteth after the vaine glory of the same and thinketh magnificently of her followers therein disdaining and contemning the whiles the humble and lowly men of Spirit Howbeit the Lord Iesus as hee himselfe was humble and meeke Mat. 52. and would that all his Disciples should follow him therein so hee pronounceth those persons blessed for that to them belongeth the kingdome of heauen neyther as he saith shall any be admitted into the same but such onely as be truly humbled and in the meekenesse of Spirit become as children the which Augustine considering saide that this was indeede the first the second and the third point yea the highest and cheefest point of Christianity Why humility is likened to the Shippe And worthily is this vertue compared to the Shippe in the Soole for that as the Ship is not only that peece which holdeth the Share but is placed beneath next to the earth so the humiliation of the Spirit holdeth fast the true Contrition of the heart the which without the same would soone bee abated and yet how low soeuer this be placed vnder some other parts of the Soole and next the ground with the Shippe yet as Nazianzen said ypsus arozenthe etapeinosen it goeth before exalâ—ation and honour Therfore Saint Iames counselled Be yee humble vnder Gods mighty hand that he may exalt you in the time conuenient For God resisteth the proude but giueth grace to the lowly And to strengthen all the Lord himselfe saith Learne of me for I am meeke and lowly of heart and ye shal finde rest for your soules for he that humbleth himselfe shall be exalted CHAP. XVI The third part of the Soole is the Culter THe third member of this Soole is Confession of the Mouth 3. ConfessioÌ„ of Mouth compared to the Vomere Vomer or that which we call the Culter The Culter hath his name of cutting or diuiding the Vomer is so called a Vomendo that is of vomiting or casting foorth any thing from the stomacke This Culter is that which cuts diuideth openeth that which the Share pierceth casting or separating the sound earth some on this side some on that as a man may thereby see not onely a diuision or opening of the parts but also the very bottome or ground of that earth And thereto that Confession of the Mouth beeing compared is defined the expresse manifestation of our sinnes eyther publikely or priuately eyther to God Confession to God or to men that to God is when our Consciences touched with the diuine Law we so acknowledge our sinnes before the Lord that we confesse our selues most worthy damnation both of body and soule therein we accuse not Gods Iudgements but implore his great mercies and praise his glory which iustifieth the sinner not of desert but of his diuine grace in his Sonne that to man is when hauing hurt or offended our brethren Confession to man we willingly acknowledge confesse our faultes vnto them with an humble and hearty desire of pardon And this confession is sometimes priuate as when the faultes be priuate and sometimes publike as when the faultes be publike alwaies accompanied with a promise
and your Brother and Sauiour Therefore should yee also be patient which are his children and my brethren and by me preserued Againe God is patient to you ward therefore should ye also be patient not only towards him but also one towards an other of you And surely as the Soole is imperfect without the Ground-Rise neither can a Christian be a sufficient labourer in the Lords field or meete qualified for this Spirituall Plough without patience For by this hard things are easie grieuous matters are made tollerable and sowre thinges seeme sweete The contrition of the heart the humiliation of the minde the confession of the mouth the narration of the flesh and the hope of remission is mightily confirmed and established by this Christian vertue Therefore let vs harken therein to the Lord and his holy Apostles which exhort and perswade vs to helpe on the Plough with this powerfull Ground-rise CHAP. XX. The seuenth part of the Soole is the broad Hale THe sixt member of the spiritual Soole Conuersion of mind is called Stiua and englished the Handle or Hale on the which the Plough-man holding his hand by winding and wilding the same turneth the Soole and correcteth the worke comparable therein to the Mariner who holding the Helme of his Shippe turneth about the same and correcteth the errour of his course at his pleasure And of this as hauing a double vse there be two sorts as whereon either hand of the Plough-man might leane for the better framing of the worke The one is called the Broad handle the other the Round-handle to the former is fastened that which is called the Ground-rise by the which the furrow is cast vp and fully perfected and this noteth the Conuersion of the minde as the other the correction of the action both the which are no lesse necessarie then the turning of the turfes and amendement of the faults For the turfe being thereby loosed from the ground must bee altred as that which was before downeward turned vpward and that which was vpward turned downe Againe by this kind of correction that which was old must be renewed and the spinie turse changed into a gentle soyle But first of the former By this is meant the altring of the affection and the conuersion of the minde It is well knowne that the mind in his right nature is the same by whose light all inferiour vertues are directed and gouerned and by the which beeing well qualified a man is made able to iudge betweene truth and falshood good and euill But without this as deuoide of reason which hath her seate in the minde a man is comparable to the perishing beast Here was it where the Lord imprinted the image of his nature and happy had bin our condition had not that soueraigne image bene taken from sinful man But as saith the Wise man Man sought out many inuentions yea the Serpent as a venemous Salamander infected this part of mans soule which being therby as the roote of a tree poisoned could thenceforth naturally yeeld no wholesome fruit Isa â—7 â—0 Rom. 1.18 Thus man hauing his minde surcharged in most pittifull wise fel out of his wit as one cast into a lewd minde in the vanity whereof he walked hauing his cogitation darkened and became a stranger from the life of God through the ignorance that is in him But seeing the Lorde is willing man should be restored and brought home he giueth him by his spirite an alteration of mind being chaunged from euill to good from the diuell to God And this God chiefly required in that word of the wise man My sonne giue me thine heart for hauing thine heart I shall easily haue thy body also Mans hart and mans minde We may here note that the minde and the heart of man doe often signifie one and the same thing in the Scripture as the fountaine or roote of all his cogitations words actions and endeuours Adam had turned his minde or heart from God when he listned to his wife and turned to the Serpent but then he began to turne againe when hee ackowledged his sinne and sought to the Lorde for mercie The Israelites in the Wildernesse had forgotten God that made them but then they began to remember him and to chaunge their mindes when they began to repent So the Iewes captiued in Babylon for their auersion forgetfulnes of God Psal 137. began at length to turne towardes him and remember Sion Thus also Manasses and Dauid and Salomon and Peter and Paul turned from their former wicked liues wherein they had offended the Maiestie of God and came home againe humbly acknowledging their errours And this is that which our Sauiour teacheth in the comming home of the lost Sonne to his Faher against whom he had sinned being now of another minde and constitution then he was when hee went from home Saint Paul perceiuing not only the praise but the profit of this good alteration desired the Romans by the tender mercies of God to be changed by the renewing of their mindes Rom. 12.2 1. And S. Peter Pet. 4.1 put for our example Christ Iesus to whom hee would wee should in minde bee conformed Ier. 31. And this the Prophet vnderstoode in the person of the children of Ephraim who had beene estranged from Gods grace and now desired to bee reclaimed and receiued into fauour againe saying Conuert thou me and I shall be conuerted for thou art the Lord my God But Dauid Wee neede new harts to shew the manner of this action desired God to create in him a new heart and renew the right spirit within him Where note that this worke must bee framed not of any thing in our selues but another heart is to be created that is not made or framed of that older heart but created that is of nothing by a new worke for the word to create is to make something not ex praeiacente materia but of nothing For so indeed need we to haue new made hearts that the holy Spirit may againe be renewed to vs in the same For it is certaine that wee haue turned away from the Lord with the Prodigall Sonne and louing darknesse more then light haue thought the pleasures of sinne for the time better then the diuine graces which last for euer wherein wee must confesse with Dauid Daniel that we haue egregiously erred transgressed and offended against God and the Angells But now wee are better resolued and thinking more reuerently of the Lord in goodnes are by this readie to renew our former loue and turning our hearts againe vnto our God doe endeuour to serue him in singlenesse of minde This is that which the Prophet Ioel would perswade when hee saith Rent your hearts and not you garments Ioel. 2.13 and turne to the Lord your God Loe this is that first Plough-handle and such is the true vse thereof Now let vs consider of the second CHAP. XXI The eight part of
the disposition of these vertues is our owne but that as we should neither resist the holy motions of the Spirite offered vs nor receiue the graces of God in vaine so we should gladly yeeld our selues vnto the Lorde and receiue by the hande of a liuely saith from his goodnesse Grace vpon Grace and Vertue vpon Vertue as such as being well taught vnder our heauenly Father might honour and serue him in holinesse and righteousnesse Loe this is that infringeable Chaine of Pieties Plough comparable to that compleat armour of God the which S. Paul would a Christian should put on and the which in this Chaine Ephes 6. are aptly lincked and framed together Whereof the first is Veritie the next Righteousnesse the third Readinesse for the Gospell the fourth Faith the fift Hope the sixt Gods word the seuenth Praier c. This Chaine is so necessarie for the Spirituall Plough-man as that without it the Plough cannot proceed but hauing this holy combination and prouocation of all Vertues the Plough proceedeth with good speede and all prosperitie as strong in the Lord and in the power of his might CHAP. XXII The tenth part of the Soole is the further wheele IN Pieties Plough there be two Wheeles as wheron the Beame is carried by the Axell 9 Meditation profitable and the Soole more stedily directed forth in the land Albeit that in some places the fields are turned by the Soole without wheeles yet as the Husbandman findeth the commoditie so doth he commend the right vse of the same The two wheeles of this Plough are the profitable Meditation and the continuance of the good action both the which the holy Psalmist described and commended in that blessed man Psal 1. whose delight is in the Law of the Lord and in that Law is exercised both day and night The former is that remission of the minde according to nature from thinges which are without ad principatum to the chiefe rule or head which then is most profitable when it hath for his chiefe obiect the best and most profitable things in the consideration whereof a man may be taught instructed and edified in that which is of like nature for the glory of God his owne safetie And well is this vertue likened to the Wheele in three points First for the figure secondly for the coniunction thirdly for the motion thereof The figure is round by the which as the Philosophers note perfection wee may vnderstand the soundnesse of holy Meditation for as the wheele is of euery part perfect as that there needeth not either addition or diminution so is the Meditation of the beleeuing Christian perfect as the Lord is perfect Mat. 5. The Coniunction is of diuers parts and so as of two or more then is made one thing thus the godly repentant man hath his cogitation fixed on those things which as parts are combined together in the true meditation of the olde and new Testament of Moses the Prophets and the Psalmes of the doctrine Euangelicall Apostolicaâ—l and Historicall and so as it the thing figured were seen in the figure the figure in the thing figured in an equall proportion as then when the holy Prophets by a strong meditation in the things to them reuealed foreshewed long before the things were accomplished sawe the same and thereof vsed often the preter or present tence for the future This Ezekiel Ezekiel 1. saw in a vision a wheele in the middest of a wheele this Salomon taught that one thing should be considered or meditated on with another that men might attaine to wisedome For in our meditations it is meete that wee obserue the true proportion of those partes and members which are to be conioined as the Law with the Prophets faith with obedience hope with charitie goodnesse with grace the Father the Sonne Christ Iesus and his Church the Church and her children the death of Christ his resurrection his ascension and his high glory mans election and glorification his iustification his sanctification What man is without Christ and what he is in Christ what God hath done for vs and what hee requireth of vs c. The motion of this wheele is circularie to the which beyond all other motions the Philosophers attribute perfection in the which the singular consideration and right vse of those excellent obiects are signified in the vse whereof after the end of our meditation wee should begin againe and orderly proceede in the circularie motion of the Wheele Mat. 2â— 40 Phil. 3.1 Thus the Lorde Iesus praying to his Father spake the same wordes three times and Saint Paul to the Philippians said that it greeued him not to write vnto them oftentimes the same thing Thus wee are taught to pray euerie day to the Lorde for our daily foode Mat. 6.11 and for the forgiuenes of our sinnes both in the morning at noone tide in the euening and in the night season This also intimated Salomon not onely in that he saith Eccl. 11.2 Remember thy Maker the sooner in thy youth but in that Giue a portion to seuen and also to eight as that when we haue ended one weeke which consisteth of seuen daies we should begin againe with the eight day another weeke And in this circulary motion wee shuld ruminate Pauls wheele of fourteen spokes Act. 17. As first that there is but one chiefe best good thing which is God Secondly that he alone is author of all good things both in heauen and earth Thirdly that he is Lord of all Fourthly that he is concluded in no place Fiftly that he is not worshipped with the workes of mens hands Sixtly that he hath neede of no mans helpe Seuenthly that he disposeth of his riches to euery man Eightly that hee is the creator and maker of mankinde Ninthly that hee placed men on the earth Tenthly that he is euery where filling euerie thing Twelfthly that in him we liue moue and haue our being Thirteenth that he is honoured not with gold siluer or any outward things And fourteenthly that in Christ Iesus our Mediator hee is good and gratious vnto all men Here also we are to meditate how the maiestie power iustice and mercie of God is both declared and confirmed to mankind first by creation next by sustentation gouernment and administration thirdly by many examples of thinges supernaturall and strange fourthly by the common consent and voyce of all men fiftly by the ordinary sense of his goodnesse sixtly by the secret and iust testimonie of conscience seuenthly by the manner of his iudgements eightly by the authority of the holy Scriptures ninthly by the opinion of the Philosophers and tenthly beyond all others by the sending of his onely Sonne into the worlde Furthermore looking on my selfe I am to consider and not to forget at all times how far not onely others but also my selfe haue erred sinned from the scope of my calling and direction of
for the institution of the people The third 3 Euangelists are such as are sent to some particular Churches to preach the Gospel vnto them The fourth 4 Pastors are diuinely called and appointed to take charge of the soules to them committed to feed them with spirituall food to administer the Sacraments The fift 5 Doctours are called to catechize teach the principles grounds of Religion The sixt were to execute the faculty of the Spirit against wicked deriders of discipline 6 Powers to correct such as contemned the plaine doctrine 7 Healers The seuenth are to heale and worke beyond the common course of nature in the prime of the Church thereby the sooner to confirme the faith and doctrine preached transferred at this time vnto such as beyond some others bountifull and zealous in the works of mercie do refresh and comfort others The eight 8 Helpers are appointed as Deacons or Ministers to regard the necessitie of the Church to helpe the poore Christians with a faithfull collection and distribution of goods The ninth are to rule and gouerne others 9 Gouernors after the grace and wisedome giuen them thereto in the ecclesiasticall policie 10 Linguistes The tenth haue the gift of tongues and grace of interpretation of tongues for the better edification of the Church Here we haue fiue yoke of Oxen. The Oxen are the Preachers c and why In a word the Oxen which ordinarily drawe on this Plough are the Preachers Ministers and faithfull disposers of the secrets of the word of God vnto the people as before it is said who are not vnaptly likened to Oxen for fiue chiefe respects that is First for their wisedome secondly for their authority thirdly for their continency fourthly for their strength fiftly for their vtility The wisedome appeareth in the eyes the authority in the hornes their continencie in their castracie their strength in their labours their vtilitie in their vse It is said in the Apocalyps 5. that the Lambe had seuen eyes which noted his great wisedome 1 Wisdome and perfection of knowledge But the Oxe hath but two eyes whereby as Isaiah saith he knoweth his owner is ready to obey him By these two eyes is signified knowledge of the Lordes Law and Commandements and a willing obedience to the same And againe here is the loue of God and the loue of man alluding to those two tables in the Lawe In a word here is both wisedome and the worke of wisedome in the Oxe Secondly the Lambe hath also seuen hornes which noteth the perfect power and authoritie 2 Authoritie of Christ But this Oxe hath but two hornes to note a double vocation wherof the one is within the other without from the which the Christian especially the Pastor Preacher Minister or Elder taketh his power and authoritie for how can he preach except he be sent Thirdly the Oxe is gelded by the which he is made more tame readie 3 Chastitie and subiect to his worke and yoke And of certaine spiritual Oxen we heare the Lord say There be some chaste Mat. 19.12 which were so borne of their mothers wombe and there be some chaste which be made chaste of men and there be some chaste which haue made themselues chaste for the kingdome of heauen For some are chaste by nature and some others are made chaste beeing gelded by men but these hauing subdued their appetites vse the gift of continenciâ— in the seruice of God for they are disposed by the holy Ghost to beare the yoke of Christ with meekenesse of minde by the ripenesse of repentance the quietnesse of conscience the worke of obedience the grauitie of their modest conuersation and christian modestie 4 Strength Fourthly the Oxe is ordained for labour and so the Husbandman vseth him in his fielde and plough In like maner the Elders and Ministers of the Word in their spirituall Husbandrie are not to stand idle but to labour as said the Apostles Wee are Gods Labourers yee are his Husbandry And this was the saying of the good husbandman to them whom hee found standing idle in the Market-place Why stand you here all the day idle goe and enter my Vineyard and labour and whatsoeuer is iust ye shall receiue Here is labour required neither may such imagine which take this charge on them that they are worthy their rewards without labour nor that they shall be holden guiltlesse before the Lord except they worke and labour for they be spirituall Oxen. 5 Vtilitie Fiftly the Oxe bringeth great vtilitie vnto the Husbandman As not onely in that it easeth him of the great labour of his hand in tilling the earth which the Lord cursed as Gen. 15.20 but also in treading out his corne in yeelding him plentie of graine in drawing for his carriages and lastly in submitting his life and body to him for his victualles So able is the faithfull Minister of the Gospell to boulte out and dispose the hidden graine of Gods mysteries vnto the people in yeelding him plentie of foode at all times by preaching the Word in season out of season yea and to offer vp his body vnto the Lord a sacrifice as the holy Marters haue done for the confirmatioÌ„ of the faith and better comfort of the Church Thus hauing perused the Oxen let vs now consider something more of their kinde of labour 2 The labor of the Oxen The Apostle citing that place of the law saith that the chiefe labour of the Oxe is to Tread out the Corne. Meaning such a labour as whereby the Husbandman is prouided for and furnished with that whereof hee liueth And indeede the labour of the spirituall Oxe is the treading out of the spirituall foode vnto the people The good Householder saith our Sauiour bringeth forth out of his treasure thinges new and olde To this he compareth the Preacher or preaching of the kingdome of heauen in the which the Lawe applied to the Gospell and as well iudgements from the one as mercies from the other declared vnto men the field of the Lord is fallowed and prepared and a great abundance of good fruites brought vnto them that labour the same Saint Paul writing to Timothy 1. Tim. 5.17 speaking of those Oxen whom he there calleth Elders for â—â—â—ir wisedome grauitie authoritie and digniâ—â—â—â—ommendeth vnto them two especiall duties viz. First good gouernment next studie and doctrine The Elders saith he which rule well Elders that rule well are worthy of double honour especially they which labour in the Word and Doctrine By this Ruling he noteth a gouernment but by well ruling he noteth the manner thereof neither is it much regarded that men rule but that they rule well in their places thus ought the Minister to rule well the Church the which that he may the better perform he must learn first to gouern wel himselfe and next his owne family for hee that cannot doe that
tou Kuriou Iesou alla kai muriakis ean iaie I am ready said Gordius not onely to labour but to die for the name of the Lord Iesus not onely once but a thousand times if it might so bee Ignat. in apost ad Trattia acts Epest 10. ad Ephes And I said Ignatius haue setled my hope in him who died for mee that is Christ For there is no guile founde in him Againe I am for Gods cause deliuered into the hands of murtherers as from the bloud of Abell the iust vnto the bloud of Ignatius the least Againe writing to the Romanes Suffer mee saith he to be made meate for the beastes appointed to deuour me Epist 11 that I may be made worthy of God For I am the wheate or corne of God and I shall be grinded with the teeth of beasts that I may become cleane bread for the Lord and therto ye may perswade those beasts that their wombes become my Sepulchre and that they leaue no part of my body whereby after my death the same may not remaine loathsome vnto any of them which liue Loe this is that which faithfull hope perswades and such are the Oxen such is their labour in this field and such is their remuneration with the Lorde and his Saints CHAP. XXIX 1 The Holder 2 The Leader 3 The Driuer of Pieties Plough WE knowe right well The working of God in the regeneration of man Dionys Areo in Caiest hierarchiae ca. 1. that no man commeth to the Father but by the Sonne that no man commeth to the Son but he whom the Father draweth and that no man commeth either to the one or to the other but by the power and motion of the holy Ghost So that in this worke the whole Trinitie of the diuine Deitie hath his action and perfect working therefore it is Cant. 1. that the most holy Spowsesse â—s Salomon testifieth prayeth to her most peerlesse head saying Draw me forth after thee and then will we runne Ier. 31. Ephraim implores as the Prophet Ieremie saith O Lorde conuert vs and wee shall bee conuerted The Apostles desire O Lorde encrease our faith And the Lorde Iesus himselfe sending forth his Apostles commaundes them to preach the Gospell and to Baptise the beleeuers in the name of the Father of the Sonne and of the holy Ghost Therefore as the Plough is by the Holder thereof directed by the Leader allured and by the Driuer prouoked so is this spirituall Plough directed by God the Father allured by God the Sonne and prouoked by God the holy Ghost for God himselfe holdeth Christ Iesus leadeth and the holy Spirite prouoketh the Plough in this husbandrie and field of the Lord. Gen. 1.1 Thus in the great work of the Creation these three persons had not onely their seuerall but their ioynt operations as Moses testifieth Thus in the conception and birth of Christ God the Father begets Mat. 1. Luk 2. God the holy Ghost workes in the conception and God the Sonne is begotten and borne which three also worke in the begetting regeneration and new birth of the elected Saints albeit they are not three but one eternall God The Holder My Father saith Christ is an Husbandman and so called in regard of his wisedome prouidence and good endeuours had God is as a Husbandman Secund. Philoso and daily employed by him on the soyle of mans heart wherein semblant to the Husbandman whom the Philosopher Secundus in the presence of Adrian defined he is a Minister of labours an improuer of the desart a Phisitian of the earth a Planter of trees and a Measurer or Proportioner of monethes In this person we may here remember beyond many others two principall attributes or diuine vertues namely Gods iustice and mercie his Iustice and his Mercie both the which in the holding of this Plough hee aptly applieth as his two handes to those two Hales or handles of the Soole In the former we finde him euer vpright and seuere against presumptious sinners in the latter louing and cheerful to penitents The first is strengthened by the vigour of the Lawe the latter beautified by the comforts of the Gospel and therein both these are so tempted by the meditation of Messias his merite Gregor mor. in Iob. 35 lib. 26. cap. 10. that neither presumption hurteth nor desperation killeth him that truly repents For as God is a good Father so in his goodnesse he respects not only his naturall Sonne God and man but all such as haue their adoptioÌ„ by grace in him with a right fatherly loue and affection The Leader as it is said before is Christ Iesus 2 Christ is the Leader of the Plough who indeede goeth forth before all those his Oxen as their Head and Captaine and willing to bring man from errours to the truth and especially his Ministers to the right method and order of their vocation Aug. in Ioan. tract 22. he saith I am the Way the Truth and the Life As if he would say Falli non vis Ego sum veritas Mori non vis Ego sum vita Errare non vis Ego sum via Non est qua eas nisi ad me non est quà cas nisi per me Wilt thou not be deceiued I am the Truth Wilt thou not die I am the Life Wilt thou not erre I am the Way Thou hast not whither to goe but vnto me neither maist thou walke safely sauing by me This is the same to whom the Lawe directs the Prophets point the Figures ayme and whom the Father would that all men should heare and hee hath not onely shewed the way vnto the kingdome but louingly allures men to walke in the same Therefore he faith Mat. 11.29 Learne of me Come vnto me Neither hath he at any time required that of his followers in this worke which himselfe had not first vndertaken in his owne person In regard whereof Apo. 14.1 those hundred fortie and foure thousand redeemed soules which stand with the Lambe on Mount Sion followe him wheresoeuer he goeth and therefore as for him they are crossed they shall be with him also crowned finding that all the afflictions of this life for him Ro. 8. are not worthy that glory which shall be reuealed in him 3 The Driuer The holy Ghost prouokes the good Oxe The Driuer of this Plough is the diuine Spirite through whose instigation the goade is agitated the Oxen prouoked and the Plough furthered too and for the which it pleaseth him semblant to the Goad inch or driuer of Oxen to vse and apply sometimes Words sometimes Voices sometimes Songs or whistlings sometimes prickes and stripes The Words Words are the examples testimonies sentences and Parables of the holy Scriptures Eccle. 12. the which as saith Salomon as are goades and nailes fastened by the maisters of the Assemblies which are giuen by one Pastor goades to prouoke and nailes to confirme the working
as besides many testimonies of holy Scriptures wee finde it verified in that fearefull example of Nimrod the mightie Hunter Nebuchadnezar the Monarch of Babylon Herod Abimelech Antiochus Holofernes and such haughtie-hearted plowers of mischiefes For the Lorde dooth alwaies resist the proude as vnworthy both his benediction and Kingdome Therefore to his Saintes hee commends humilitie in the which as they are called blessed so haue they in the ende the Kingdome of heauen and happinesse eternall Thirdly the Culter of this Soole is that Shame Sinfull Shame which bringeth sinne as by the which the sinner denieth to acknowledge and confesse his sinnes and transgressions committed either to God or to the coÌ„gregatioÌ„ or to his euen brother whom hee hath offended contrarying or withstanding that Confession of the mouth which was semblant to the Culter whereby the earth pierced with the Share is opened and diuided Neuerthelesse as the euill man from the euill treasure of his heart brings forth that which is euill he is not any thing ashamed to belke and blatter forth heinous blasphemies against God and the King scandalles letters periuries euill wordes and to sinne openly without shame This was Sodomes abhomination imitating therein wicked Cayn who albeit hee could not but see the heinousnesse of his owne fault would yet not confesse himselfe faultie or at the least not much faultie but ieasted as it were at Gods commination As Is my sinne so great or greater then that it may bee pardoned But as those obtaine no promise of pardon so are they iustly secluded from all hope of sauing health Well therefore said S. Augustine Aug. in Psal O homo quid times confiteri c. O thou man wherefore fearest thou to confesse that which by confession I am yet more ignorant of then of that I know not at all Why shamest thou thy sinnes to confesse I am a sinner as thou art I am also a man and nothing of that which is humane is wanting in me Confesse thy sinne ô man euen before man a sinfull man to a sinfull man Choose now either part If thou conceale thy sinnes for want of Confession thou shalt be damned as vnconfest For to this ende the Lord requireth mans confession that he might pardon the man which is thereby humbled and to this end hee dammes him which confesseth not that hee might punish the person which is proud The Plough Beame of Impietie is the repletion of bread pampering of the flesh and luxurie 4. Luxury a seuere enemie to true Mortification For as that beame of Pietie is the strength of godly Repentance so is this the vtter dissolution of the same as then when men are filled and glutted with carnall lustes they are apt and readie to all impietie and wickednesse with greedines Gregor in moral in Iob. Aug. de ciu dei lib. 12. For as Gregory said afteâ— that the vice of luxurie hath assailed mans minde it scarcely permits him to thinke of any goodnesse for his desires are clibbe or clammie for of an euill suggestion springs cogitation of cogitation affection of affection delight of delight consent of consent operation of operation custome of custome dispaire of dispaire defence of sinne of defence of sinne proud boasting Ezech. 16. Gen. 6. of proud boasting death This was an other of Sodomes sinnes as witnesseth the Prophet vnder the title of their idlenesse and of the filthy sinners in the time of the generall deluge whereof it followed that they both perished the former by fire the latter by water in the Lords fearefull anger whose iustice most worthily abhorres this filthy Plough-beame The Tractory of this Aratre is a desperate minde touching any consolation or helpe from aboue or of the life to come 5. Desperation Sap. 2.22 the which the vngodly hope not for Therefore whereas the faithfull are drawen foorth and perswaded through the hope of those good things promised them these vngodly thereof both doubtfull and desperate slug on the waues of this world slumber as in the darke night erre from the right way and setting before them onely that which either their owne wisedome or power or policie or labours or studies or the fauour and the wealth of the world may suggest procute and affoord them they perish with prophane Esau and with that rich man Gen. Luk. 12. Sap. 5. Ambros super Luc. lib. 12. who lost his soule suddenly in the night For the hope of the vngodly as saith the wise man is like a drie Thiftle-flower blowne off with the winde Against the which humour of those vngodly thus counselleth Saint Ambrose Nemo diffidat c. Let no man distrust Let no man as guiltie of his former sinnes dispaire of the diuine graces The Lord knowes how to alter his sentence if thou knowest how to amend thy faults Isidor de Sum. bono lib. 2. But as to commit an euill action is the death of the Soule so to dispaire of Gods mercie and grace is the falling downe headlong of a man into hell Therefore as the godly person should be wary that he fall not through pride Aug. in lib. de sym so should the sinner take heede that hee dispaire not through malice After this followes the Ground-Rise of Impieties Soole and that is impious Impatiencie 6. Impatiencie or that malicious Anger the which in them who are not well plained but left ill hewen and rough meetes daily with those oppositions of mans nature with exceeding great murmure and vnreasonable exclamations nor indeede through the disposition of a daungerous euill humour of mans heart is the same able to sustain and perseuer in the assaults and tentations but cracketh breaketh and giueth ouer because it hath not nor can obtaine either the loue diuine or any hope of good thinges future or is willing to endure any aduerse or hard aduentures In Pastor for Pieties cause Ipsa quae mater est omnium custosque virtutum per impotientiae vitium virtus amittitur That Vertue of Charitie saith Gregorie which is the mother and keeper of all Vertues is quite ouerthrowne by the vice of impatiencie With this Ground-Rise laboured Saul though King of Israel and Demas though sometimes an hearer and follower of the blessed Apostles 1. Pet. who thereby waxing faint perished in the way to the terrour of other â— Auersion froÌ„â—od The Broad-Hale of this Aratre is Auersio the turning away from God this Saint Paul noted and reproued in them of his time which turned their eares from the truth 2 Tim 4. Deut. 9 Sap. And Moses in those Israelites whose hart was turned from the Lord their God Whereas true Conuersion hath peace and life this hath trouble and death for the Apostating of the vngodly is his owne destruction according to that comination 1. Kin. 9.6 If ye shall turne away from me saith the Lord then will I cut you off from the land which I haue giuen you This is a
day if ye will heare his voyce harden not your harts And Christ saith Whiles ye haue the light walke in the light Moreouer the Lord speaking of an especiall time saith Isai 49.8 I haue heard thee in a time accepted and in the day of saluation haue I succoured thee The which S. Paul applying to this gratious opportunity wherein the Lord did not only declare but offer vnto the Corinthians others the effects of his loue hee saith Now is that acceptable time 2. Cor. 6. now is that day of saluatioÌ„ And this is that which the Lord gratiously extendeth to his Saints the which hee wold they should accept without delaies for their good This therfore obserued righteous Noah when according to Gods commandement he did not onely preach of Gods mercies 120. yeares to the olde world but entred the Arke in the opportune time The like obserued AbrahaÌ„ wheÌ„ he went forth of his own Country Lot when he departed froÌ„ Sodome Moses when with the Israelites he went out of Egypt and Matthew Peter Iames Andrew Paul and Iohn when they were called they answered not wee will first goe and burie our fathers or bid them farewell which are at home or goe see the farmes we haue purchased or prooue the oxen wee haue bought but they presently accepted the diuine grace without lingering or excuses Thus the fiue wise Virgins waited and in the due time entred in with the Bride when the foolish neglecting the opportunitie were shut out with this saying I know you not And this should teach vs to accept of the precious good opportunity the rather for that as in the same we shall finde rest to our soules and bee blessed So in the neglect thereof there is coÌ„monly found affliction and woe Chry. in Babil conâ—ra gentes For as Saint Chrysostome saide Tâ—iaute gar esti tou thiâ—â—macrothamia tois oule eis deon chromenois auteÌ„ peer ateran eo ageitendiken Such is the long suffering or goodnesse of God that hee greeuously punisheth them which abuse it and as to them which repent the same is euer found profitable so to the obstinate stubborne persons it offereth an occasion of more greeuous punishment and is according to that coniunction on the Israelites saying As the Lord reioyced ouer you to doe you good Deut. 28.63 and tomultiâ—ly you so be will reioyce ouer you to bring you to nought and ye shal be rooted out of the Land whither thou goest to enioy it if thou wilt not feare the Lord thy God This being well considered by the Prophet and willing that the Lords children well aduised should obserue the due time with her oppertunitie he said It is time to seeke the Lord whiles he commeth as if hee should say to serue him to feare him and to apprehend and accept his louing graces then whiles he offereth the same 3. The Lords fatherly affection Dyonis Areo pag in Caelest hierarchia cap. 1. The third Reason is drawne from the consideration of that Storge or most louing affection of a naturall father to his dâ—are sonne Wherein the Lord declares himselfe as a Father to his people and therein as wee see howe parents in many thinges preuent their children and are willing and ready to pardon them before that euer they aske or seeke for pardon vppon their faultes committed beeing sorie that by their slidings they offer occasion of anger or correction euen so as the Prophet saith The Lord is very readie to forgiue and commeth forth vnto them Isa 5.5 Hos 10. Luk 15. to raine Righteousnes vpon them This hath Christ expressed in the Parable of the good Father and his prodigall Sonne Where the good father seeing his poore sonne comming towards him yet a great way off ranne forth to meete him and yet before his sonne could open his mouth to aske mercie he preuented him with the tokens of his goodnes and fatherly loue Of this grace and mercie of our heauenly Father comming neare vnto vs and so ready to helpe and embrace vs with the armes of his loue Saint Augustine in his holy Cofessions could meditate in this sort Gratia misericordia Dei semper praueniebâ—â—t 〈◊〉 c. The grace and mercie of God did alway preuert me from many daungers it deliuered me when I was sicke it salued me when I erred it reduced me when I fell downe it vpraised me when I was sorrowfull it consolated me c. Thus as the Lord seemeth very sorrowfull that we should sinne to offend him and endanger ourselues so is he glad of our returne vnto him as whereby we may be recured for our safetie And knowing our necessities at all times he doth often minister vnto vs that whereof we haue need albeit bee haue neither the knowledge nor the readinesse of our selues to a ke or require the same at his hands The fourth Reason is taken from the excellencie of the benefite or thing promised for he saith 4. The excâ—lâ—encie of the benefit that the Lord will come and raine downe Righteousnesse vpon them that sowe for righteousnesse and reape after mercies measure which indeed is a great and excellent blessing of the Lorde on his Saints as wherby they shall not onely haue a good reward but with great abundance The second thing promised is as the wise man hath said Righteousnesse Righteousnesse that is the fruites effects and reward of Righteousnesse by the figure Metonomia Now as we should perswade that the promises of God are Yea and Amen so his will is that such as heare his word and obey him therein shall obtaine and retaine that which they faithfully desire for his owne glory and their benefite Therefore he saith Aske and ye shall haue seeke and ye shall finde knocke and it shalt be opened vnto you Heb. 11. And Blessed are they which hunger and th rst after Righteousnesse for they shall be satisfied Therefore was it as the Apostle saith that the holy Fathers staggered not in faith but stedfastly beleeued that God would euer be as good as his promise So ploughing for Righteousnesse and seeking after goodnesse we shall no doubt timely reape and enioy the fruites thereof Secondly by this word the Prophet pointeth to that encrease of vertues which should ensue our labours in the Lorde by the same we are encouraged to diligence and therein to regard how we may bee augmented as that the fiue talents committed vnto vs should by our godly exercises bee made tenne and those tenne talents twentie neuer doubting of the rich bountie of the Lord who as he vseth not to quench the smoking Flaxe nor to breake the bruised Reede hee will accept that which we haue and not condemne vs for want of quantitie when wee endeuour in his feare to expresse the qualitie and he will of his goodnesse giue a plentifull encrease vnto our labours To this aymed Saint Iohn Ioh 1. â— when he said that from his fulnesse we all receiue
grace vpon grace as the following of one vertue after an other in great abundance And this is that which the Spirite alludeth vnto in Apo 22. Let him which is righteous be yet more righteous and let him which is holy be yet more holy And this tendes to the perfection of them which proceede from vertue to vertue vntill they come to bee perfect men in Christ This was obserued well in Noah the Righteous Gen. 6. who as it is testified by Moses was Righteous in perfections for so the words signifie to the which the holy Spowsesse alludeth in her shining garments Apo. 22. being interpreted by Saint Iohn to bee the Iustifications or Perfections of the Saints The second thing promised is Riches not of this worlde but of God The holy Apostle as alluding to Salomon saith that Godlinesse is great Riches Riches of Godlinesse Here is not onely Riches but great Riches and indeed Great is that Mysterie of Godlinesse hauing all the promises both of this life and of the life to come as the Apostle witnesseth The riches of this world is transitorie and vaine but this is that which being obteined is of more value then all worldly treasures the which they easily contemne that haue this Iewell in possession Therefore as worldly men seeke after the riches of the world the godly are incited and perswaded to lay vp their treasures in heauen in the which they haue and shall enioy with all Societie life light rest peace abundance of all good things securitie and eternitie Thirdly although in the former the fruite of Righteousnesse and reward of Pietie is plainely expressed yet Salomon addeth one other word to ratifie and strengthen the same Pro. 21.21 saying They which follow after Righteousnesse and mercie shall finde Honour Honour By the which he meaneth not onely that ioynt commendation of good men for some laudable vertues the fauour of God in this world honouring them which honour him Ro. 8. but also the Glory which shall be reuealed of the which as all the glorie of this world so all the afflictions of this time are not worthy as S. Paul saith neither the thing beeing of that high excellencie can we eyther speake thereof as it is nor comprehend the same in thought passing indeede as dooth that peace of God all mans vnderstanding But as the glory of Christ Iesus was extolled in that the Father manifested him in the flesh by the operation of his Spirite in his mightie workes and merits for mans saluation and as the glory of the Father appeared in those his louing mercies declared towards men in his deare sonne Iesus so doth the glory of man appeare first in this world by that it pleaseth God to declare him by his grace iustified sanctified adopted called elected and honoured in his Sonne Iesus Next in the resurrection exaltation and glorification of Iesus who hath taken on him mans nature and the same preserued and glorified hath taken seise and possession for man in the kingdome of his Father Thirdly it shall be most apparant when being set and placed on the right hand of Christ in the great iudgement wee shall not onely be commended in our labours done by faith before both Angells and men yea in the presence of the most High God but being pronounced iust and the blessed Saints of the Father we shall receiue the honour of that his most glorious kingdome prepared for vs from the beginning The fift Reason is taken from the apt comparison with the Raine 5. The comparison with the Raine by the which the former arguments are not onely confirmed but amplified The Lorde commeth to raine downe Righteousnes here Righteousnesse is likened to the Raine which commeth downe from heauen and that as for many so chiefly for these causes First for that the Raine cleanseth the aire from the corrupt vapours which rise of the earth 2. The Raine of all other waters is the sweetest in taste 3. It is more subtile and light then any other water 4. It is pure without mixtures 5. It watereth the barren earth to make it fertile 6. It giueth nourishment and comfort to the fishes in the Sea and other waters 7. It qualifieth the force of fiers 8. It makes the land tractable to the labour of the Husbandman 9. It washeth cleane the waies wherein men trauell 10. It commeth downe from aboue and not from beneath In semblable manner Righteousnesse is of that nature that it cleanseth the cogitations of men from noysome affections and studies It is the sweetest solace of a godly mans minde it easeth their consciences which thereby discharged of the burthen of sinne aspire to the heauens It is not contaminated with the fantasies of vaine persons nor the doctrines of deceiueable Heretickes It giueth moysture to our barren natures whereby wee yeeld forth fruite acceptable to the Lord. It asswageth the ardencie of mans concupiscence It perswadeth both our bodies soules to yeeld obedience both to the will and word of God It cleanseth our conuersations as whereby we may the better trauel to the harbour of health And comming downe from the Lord is of his Highnesse made vnto vs an influence of his grace and goodnesse as whereby wee be so seasoned and tempered as we remaine acceptable vnto his glory 6. The manner of bestowing it Sixtly the manner of powring downe these Graces as Raine on the Earth puts vs in minde of three principall Vertues in the Lord which bestowes them as first his large bountie secondly his fine liberalitie thirdly his exquisite wisdome His bountie is apparant in his gift his liberalitie in the abundant largenesse thereof and his wisedome in an orderly disposition The gift is of his loue his liberalitie of his abundant riches and his wisedome of his eternall prouidence He giueth and that freely without respect of any reward or any thing in man mouing him therevnto In his liberalitie hee giueth to euery man abundantly yea the very wicked are not left without the sense of his goodnesse in that he sendeth forth his Raine to fall as well on them as on his Saints The Prophets are full of Metaphors to set forth this the Lords liberalitie to men Although therfore there was a time when the Prophet Ioel threatned the disobedient with warres and troubles in the which they should bee constrained to breake vp their Plough Shares into Swordes Ioel. 3.10 whereon should follow famine and ruine in the Lords anger Yet the Prophet Isay to declare this large liberalitie of the Lord at an other time prophesied that the people should conuert their Swordes into Plough Shares and their Speares into Sythes Isa 2.4 for he would send them great plentie of fruites in the time of peace Thirdly as the Lord powres downe the Raine with an orderly dispositiō on the earth so powres he forth the effects and fruites of righteousnesse on his people after his diuine will in wisedome as
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