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
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
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
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
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
husbandry whereof wee may timely reape and gladsomely vse and enioy the ripe and soueraigne fruits in all peace and quietnesse through Iesus Christ our true happinesse Amen CHAP. II. Pietie the scope of all the holy Scriptures SAint Paul endeuoring to perswade Pietie not onely to Timothy but to all the elected Saintes 2. Tim 3.16 commendeth vnto both him and them the holy Scripture which hath as he affirmeth his chiefe ayme to this scope that the man of GOD may be absolute Ro. 15.4 A double vse of the Scripture being made perfect vnto all good workes and for whose better acceptation writing to the Romanes deliuereth thereof a double vse the first serueth for Doctrine the second for consolation The Doctrine instructeth men not only what is this vertue and wherein it consisteth but also the ready way how by what meanes to obtaine and enioy her The consolation encourageth both them that seeke her and perseuere in her waies to hold on and continue without feare or fainting for seeing that they which will liue godly in CHRIST IESVS shall suffer persecution for that the olde Serpent standeth as an enemie opposite to their peace it is necessarie that they should not onely bee taught what they ought to doe and what they ought to flye and so in the true vse of Pieties Plough bee perswaded to worke out their saluation in feare but also to bee encouraged to proceede and preseuere in the knowne truth and studie of Pietie in the full assurance of GODS mercies and hope of eternall felicitie To and for the former are annexed Admonitions threatnings Iudgements corrections refutations such like as are not onely requisite but needefull to beate downe the pride of mans nature and the presumption of the enemie and so to till and manure as it were mans vnfallowed soyle to the latter belong the louing promises graces and sweete mercies of GOD which is no lesse necessarie then the former to succour sustaine and consolate that which is readie to perish in the deepe consideration of his owne imbecilitie and vnworthinesse And thereof is it that the LORD GOD who might iustly by his supreame authoritie haue onely commaunded and compelled all men to the obseruance of this seruice and dutie without any other reason An argumeÌ„t of God loue to man doth neuerthelesse in his great loue and mercies allure and encourage them to come and labour in his field with the sweete promises of meete wages and eternall rewardes yea hee doth most gently and with vnspeakeable kindnesse perswade and entreat them to be reconciled vnto him and to dwell in his house To this purpose was that doctrine preached that Iesus Christ was sent vnto vs from his father to blesse vs Act. 3.19.26 in turning euery one of vs from our inequities he would that wee should amend our liues and conuert to the Lord that our sinnes might be done away when the time of refreshing coÌ„meth in the presence of the Lord. In summe this is the scope of the Scriptures both legall Propheticall Historicall Euangelicall and Apostolicall that thereby men might be taught and perswaded to repent and belieue and that they might finde and obtaine remission of sinnes and eternall life through Iesus Christ So are we certified therein both of Pietie and her princely reward the former whereof is declared in those two other wordes Pietie and her reward Repentance and Faith the latter in those two other wordes Remission of sinnes and eternall life A place taken from Hos 10. Vers 12. But nowe of and among so many pregnant places as the holy Scriptures affoord vs concerning this argument I haue gladly made chiefe choice of that one wherein the Prophet Hoseay Preaching to those tenne Tribes of Israel which had before fallen away from GOD by the wicked counsell of Ieroboam the sonne of Nabat and long wallowed in their sinnes and abhominations without amendment or remorse saide thus to them in the name of the Lord So we to your selues in Righteousnesse Reape after the measure of Mercie Plough vp your fallow Ground for it is time to seeke the Lord till hee come and raine Righteousnesse vpon you In the which words the Prophet hath two principall parts whereof Two generall parts of the whole discourse the one is an Exhortation to Pietie the other is the conueience thereof The former hath his efficacie of the Lords coÌ„mandement to the which they should in equitie obey the latter of the Lords gracious promise of mercie rewards which both consolateth encourageth them to performe Againe in the former is seene what the Lord God requireth of his people namely Iustice and Mercie In the latter we learne what they are to expect and hope for from his gracious hand namely the fruit of Righteousnesse Finally Couenants and conditions betweene God and vs. these two points containe the couenants and conditions had made and concluded betweene God and his people and so that if they will take and enioy the benefit of the Lords promises they must be carefull to obserue the conditions and promises on their part made and prouided But before wee attempt to pearce the bowells of this present place knowing that the occasion of the Prophets exhortation may well stand for a meete introduction and no meane helpe for the better vnderstanding of the Lords pleasure therein we may neither omit nor neglect but carefully regard and duly consider of the same The occasion of the words The Prophet perusing the case and condition of the Israelites vnto whom the Lord sent him to preach in the dayes of Ieroboam the second of that name found that part of the land of Israel right resemblant to the field of the foolish couered ouer and ouer with bryars Pro. 24 3â— bushes and thornes into the which he knew well it booted him little to cast the soueraigne seede vntill the same were cleansâ—d of those vnprofitable things for as the Lord saith The seede falling into the thornes is choked and made vnfruitfull and therefore hee wisely aduised Iudah Ierusalem by the Prophet Ieremy Ier. 4.3.4 Plough vp your fallowe ground and so we not among the thornes For notwithstanding all the great mercies wonderfull workes of the Lord done too for this people far beyond that he had done too and for other nations whereof he was worthily called the God of Israel The ingratitude of the Israelites and their condition they knowne by the name of the people of God before all other the inhabitors of the earth which required their great gratitude godly obedience yet were they ingratefull and long time wallowed in their stubborne disobedience whereby they had quite extinguished the feare of God true Religion and all Pietie For from the raigne of King Ieroboam the sonne of Nebat who had set vp the Calues in Bethel and Dan to be worshipped and thereby had subtilly allured and drawne away those ten
Tribes called Israel or Ephraim from their obedience to the kings of Iudah vnto the time of Hezekiah king of Iudah Ieroboam the second the son of Ioash king of Israel beeing about threescore and tenne yeares they had euer erred sinned and gone astray that not only in manners but also in Religion nor could it be they should well liue whiles they serued not the Lord in his holie Religion nor was it possible that they could obtaine pardon of the Lord their God prosper so long as they continued in their grosse errors and sinnes and would neither repent nor seeke the way to returne home to him from whom they had estranged themselues through the filthines of their horrible abominatiōs In all this long time The diligēce of the Prophet Hoseah the godly and painfull Prophet labouring toyling among them as the good husbandman in a froward vncultured field ceased not but continued his calling and dutie with great diligence and regard and so much more laborious was his worke by how much the field was thwacked with thornes tares and noysome weeds For perusing the field The sinnes of the Israelites Hos 1. 2. 3. 7. hee found therein among many others the spirituall fornication as namely Idolatrie for they had forsaken the Lord God of Israel and hunted and followed after strange false gods as semblant to the Heathens whom the Lord had cast out before them He espied also in that field lying swearing blasphemie murther theft pollutiō of blood hypocrisie inconstancie vanitie infidelitie gluttony drunkennes luxurie vncleanesse To be briefe he perceiued amōg the Prophets the pride of Lions amōg the Priests the libertie of Leuiathā among the Rulers the crueltie of wolues amōg the people the rudenes of Behemoth in all estates conditions great enormities for the which hee was compelled by the Lords spirit not onely to accuse and reproue the people of Israel but also to threaten vengeance and destruction to the godlesse obstinate The promises of mercie mixed with threats of plagues Ezec. 18.23.32 and rebellious among them Howbeit hee hath not yet so accused reprooued and threatned them with vengeance and destruction but he mitigateth the rigour thereof with often and profitable Admonitions exhortations and sweete promises of grace mercy and prosperitie so as they would be contented to turn to the Lord and submit themselues vnto his will knowing that the will of his Lord and maister was that hee should not only threaten iudgements and plagues to the rebellious and obstinate but also to preach mercy pardon and peace to all them which faithfully and timely came home yeelding themselues vnto his correction by true repentance for thus saith the Lord the holie one of Israel Haue I any pleasure in the death of the vnrighteous And true it is that howsoeuer men through the frailtie of their nature ignorance feare or occasion offend the diuine maiestie and how fearcely soeuer the wrath of God is bent against sinners for their sinnes the which the Lord would that his seruants the holy Prophets should reproue and threaten to terrifie them from their audatious presumption in their sinne yet we are assured that the whole scripture doth euery where commend vnto vs the mercy of God yea euen in those things which seeme to expresse great seueritie for he threatneth men to this end that he might not punish them he punisheth them that he might not punish and destroy them for euer hee exhorteth them that hee might do them good and he doth them good that he might binde all men to himselfe and be beneficial for euer To passe ouer many other things what is greater then this that hee deliuered ouer his onely begotten Sonne to the death of the Crosse for such as are both sinners and his enemies behold both Iustice and mcrcie But that the Lords great mercy be not extended them in vaine the Prophet tels them that whereas of long time they had Ploughed wickednesse reapt iniquitie and eaten the fruit of lyes it is now required The Summe of the place that they sowe vnto themselues in Righteousnesse and reape according to the measure of Mercie Rom. 6.19 which is in effect so much as the Apostle exhorted to the Romanes saying As ye haue giuen your members seruants to vncleanes and to iniquitie to commit iniquitie so now giue your members seruāts to Righteousnes in holines and this wee may esteeme not only for a good counsaile but an especiall lawe prouided by the Lord which bindeth and constraineth all men of whatsoeuer estate or condition to the due regard of their duties and lawfull vocations in the feare diuine chiefely it recalleth them from their errors who haue as yet wandred in the vanitie of their mindes to the right seruice of the eternall God in the true vse of Pieties Plough without the which the lawe of God is contemned and mans saluation hindred Therefore wee should dutifully reuerence the one and carefully prouide for the other as whereby the Lord God may be well pleased and our selues benefited with good effect But this that wee may the better obserue it is meete that we both learne and consider wel of these two points contained within the first generall part viz. 1. In the exhortation to Pietie are three points First what it is which the Lord God requireth of our parts to be yeelded and performed Secondly what wayes and meanes hee woulde that wee should take to atchiue performe and effect the same That which is chiefely required is comprehended in two words Righteousnesse and Mercie The waies and meanes thereof are noted in certaine actions of husbandry As Sowe yee reape yee Plough yee And finally in the word Seeke yee the Lord. The Metaphor And here we may first obserue and consider that the place is not onely metaphorical vnder certaine termes and wordes of the husbandman but also enioyeth the apt exposition of the metaphor of either which wee shall speake in the second part of this diuision when we come to consider of the actions to be emploied about that chiuing of those two soueraigne graces being indeed the matter or subiect of those actions The labour and end Heere also are wee to consider that as all labours are not commended in a true Christian but those onely which are lawfull and to them enioyed by the diuine Lawe so neither is euery ende of their labours to be regarded but the same onely which is chiefely required by the Lord for his glory and the good of his Saints as we may fully perswade of this subiect for which they must sow according to which they must reape that appertaine to the Lord. For as the LORD in the beginning made a diuision betweene light and darkenesse and seperated his chosen from among maligne worldlings so would he that they should wholy abandon the world and the flesh and the diuell Gen. 1. with all their lustes and wholy
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
which hate and persecute you Following therein the example of our heauenly father who maketh his Sunne to shine as well on the euill as on the good and giueth rayne both to the iust and vniust and is mercifull vnto all To this he addeth a reason For if ye loue and doe good to them that loue doe good to you what reward haue you doe not the Publicans euen the same To and for this wee haue also the examples of many good men as of Abraham whose good deedes Ghrist commendeth of Lot in Sodom of Noah in the old world of Moses in Egypt of Dauid in Israel of Nehemiah Neh. 1.4.5.6.15 in Iudeah And in the new Testament besides Zacharie Elizabeth Lydia Cornelius Labitha Anna Martha Mary Paul Stephen and such wee haue the most perfect example of the Lord Iesus himselfe who though God became and dyed for man to bring him to life euen then when man was sinfull and an enemy vnto him CHAP. V. The generall signification of the word Mercy AS the word Iustice or Righteousnesse before mentioned as so placed alone hath a very large signification comprehending as in one word the summe and habite of all vertues and so the whole dutie of a man euen so this Word Chesed or Mercy in the like sort accepted is extended to the same but yet so as that therein Iustice is declared and perfected For Mercy The mercy of God as it is applied to the Lord signifieth not onely his free remission and pardon of our sinnes as it is before saide but also all those good motions waies blessings graces and meanes which hee bestoweth vseth and applieth to the calling home redemption and preseruation of them whom in his eternall loue hee hath elected and predestinated to life in his sonne Iesus Thereof the Lord saith by the Prophet Ieremy I haue loued thee with an euerlasting loue therefore in Mercy haue I drawne thee Ier. 31.3 yea vnder this word and that most cōmonly in the holy Scriptures are signified all and singular those graces bounties benefits blessings and whatsoeuer good things the Lord our God of his meere loue fauour and good wil powreth forth and bestoweth on men being indeed the effect and fruite of his diuine and eternall loue to his Saints in Christ This word therefore vsed the holy Patriarch Iacob when returning from Mesopotamia and considering how rich and bountifull the Lord his God had bene vnto him in loue graces and manifold benefits far beyond all his deserts or worthines he confessed and saide Catóntimickol hachasadim Gen. 32.10 and 33.11 that is I am farre vnworthy all those Mercies This king Dauid very often acknowledged vnder the same word Chesed Of such a force is it as it is iustly applied vnto our good God whose mercy is said to comprehend all his workes In like manner the same being applied to man The mercy of man and especially to that duty which is required of man towards man signifieth not onely those particular Species or kinds of Iustice as humanitie benignitie beneuolence kindnesse gratitude or that Sogyn or affection of loue or that worke of mercy which wee call almes-deeds or pardon of trespasses or such like before mentioned as in any part or member therof but all and euery those louing affections godly wordes holy actions good deedes and commendable things whatsoeuer to the which a true Christian is worthily inuited perswaded and directed within that loue of his neighbours contained and commaunded in the second Table of the diuine Lawe and confirmed both by the Doctrine and example of our Lord Christ as that whereby true loue charitie is expressed performed perfected with effect The holy Psalmist speaking of the righteous man Psal 37.21 saith The Righteous is Mercifull as if this were the fruite which so good a tree yeelded he is Righteous Ergo he is mercifull or he is vnmercifull for he is righteous Therefore is the word taken for the very definition of Iustice Megaudes in 2. Tim. 2 Caiu in Hos 12. because that therein onely that generall vertue so often commanded and commended in the holy Scriptures is apparantly expressed and perfected as the cause by his effects The Apostles haue commonly for this word vsed Agape Loue or Charitie comprehending all the fruites of faith and mans whole dutie against the which is opposed a word which signifieth distraction cruelie vncharitablenesse vnmercifulnesse oppression spoyling and the effects of malice As it is saide of the olde world the earth was filled with crueltie Gen. 6. Pro 22. Psal 50. Mercy perfection Mat. 5 48 Luk. 6.36 The vngodly are cruell and pertakers with theeues robbers or oppressors Finally wee may obserue that in the Sermon of Christ Saint Luke calleth that Perfection which Saint Luke calleth Mercy yee shall therefore bee perfect as your father in heauen is perfect Be yee therefore mercifull as your father also is merciful By the which as he meaneth one thing so hee would that men vnder this word Mercy should bee perfect in all goodnesse though not in measure or quantitie yet of nature and qualitie like vnto God our heauenly father And to this are we inuited by the Prophet Hosey Hos 10 12 when he saith Reape ye according to the measure of mercy And by the Lord Iesus citing the Prophets words I wil haue mercy not sacrifice which is as if he said Mat. 9.13 and 12.7 All your sacrifices and oblations nothing please me whiles I finde you to bee cruell vncharitable and vnmercifull one towards another yea whiles I finde no goodnesse nor perfection in you conformable to the image of God But on the other side If yee doe iustly loue mercy humble your selues and walke with God Mich. 6.8 as Noah Enoch Abraham and others the godly and faithfull in their times haue done then will I accept your Sacrifices not onely with your Mercy but in regard thereof as the right effect of so good a cause And so much touching those two vertues Iustice and Mercy as either of the wordes are absolutely placed and so commonly accepted in the holy Scriptures CHAP. VI. 1. Of Iustice and Mercy conioyned 2. And of such their acceptation for the vse of Pietie AS we often find those two words Iustice and Mercy disioyned set a part so also wee finde them often conioyned the which after the first sight should seeme Hos 10 12 that the former signifie the thing required of man the latter the reward or benefite that man is to expect thereof Isay 55. as elsewhere it is said Let the vnrighteous man forsake his owne waies so shall the Lord be mercifull vnto him so the Lord should heere say by his Prophet Sowe to your selues for Righteousnes and then shall ye reape according to the measure of mercy Howbeit although I will not vtterly impugne that sense yet consenting with the best it is certaine that the Prophet as well here as
which is not found in or of himselfe towardes his acceptation and Iustice before God Moreouer this Treasure is not laid vp in the fraile nature of man Where Iustice dwelleth but in the strong habitacle of the person of Christ as both in his proper place there wher it findeth the greatest preseruation and safetie for our better benefit For when Adam had that in his possession Pro. 3. after his free will the subtle Serpent preuented him he was iustly depriued thereof in his sin As if the Lorde should thus haue said I will from henceforth take on my selfe the protection of this high Treasure as where it shal be full safe and surely defended from all danger of losse And therfore inâ—eed when he came in the flesh although he were mightily tempted and assaulted by the Enemie of mans soule he was not vanquished or ouercome â—ut being most strong he vanquished and subduâ—d Satan and all his Angells to his power as wherâ—f he said The Prince of the world commeth Ioh 22 3â— 14.30 16.14 and findeth nought in mee Againe Now is the iudgement of â—his world the Prince of this world is cast out Howbeit the faithfull neuer want nor are they denyed â—he benefit of this treasure whensoeuer they look vp vnto him and draw towards his Diuine Grace with their Faith as the Eagles hasten vnto their praye in and by the which they finde peace and rest vnto their soules howesoeuer they be tempted persecuted and afflicted in this miserable world Loe this is that former Iustice or Righteousnes to the which the Prophet directeth vs when hee saith Sow yee to yourselues for Righteousnes Whereof wee haue spoken more largely in our * A bookâ— so intituled Acolastos Dialogu 7. vv and not vnworthy the reading of all true Christians with godly deliberation and like consideration CHAP. VII The second kinde of Iustice which is that of the second Table is comprehended in the worde Mercie and necessarilie followeth the former in due order THe other kind of Righteousnes required of men What is this kinde of Iustice and defined and set forth in the word Mercie is the very fruit or effect of the former and conteineth the summe of those vertues duties works of Charitie conteyned in the second table of the Law as it is before said and often times expressed in the works of Charitie Agape Luk. 1.74 This the holy man Zacharie calleth Holinesse when he saith that wee are deliuered from our enemies hand that wee should serue God in holines and righteousnes And St. Paul consenting thereto 1. Thess 1.3.4 saith This is the will of God euen your holines The same meant the Lord when he said Be ye holy for I am holie And Christ in one word called it perfection saying Mat. 3.48 Ye shal be perfect euen as your Father which is in heauen is perfect We may not either speak or think otherwise of this vertue Iustice Mercie then wee haue before in effect saide and considered therof sauing that wheras before we placed and accepted the same apart by it selfe here we place it together with the former vertue that is Iustice and accept it as the definition or effectuall fruit therof neither may we imagine that eyther this can be without that or that perfected without this When the Lord God had made Adam and set him in Paradise yet for that he had not this help the Lord pronounced him as vnperfect saying It is not good that the man should be alone Gen. 2. I will therefore make him an helpe like vnto him So doubtlesse although the Lord had iustified the beleeuer Acts. 13. and by the bloud of his Sonne wee be deliuered from all things from which by the lawe of Moses wee could not be iustified nor deliuered yet is it not the Lords will that we should be ydle in the fielde or market place but his will is that we should endeuour that which hee of vs requireth in his law though not to that perfection which is needefull the which wee cannot performe yet according to that measure of abilitie which he hath to that ende giuen vs. To this did Isaiah Isa 1.17 the Prophet invite the people when hee saide Learne to doe well seeke iudgement releeue the oppressed iudge the fatherles defend the widowes And Micheas Mich. 6. the Prophet saying Doe iustlie loue mercie This remembred Daniel Dan. 4. in his good counsaile to the king Nebucadnezar Cut off thy sins with righteousnes he addeth thine iniquities by mercy to the poore that is Change thy crueltie into mercie and where as thou art a man prophane be thou henceforth holy righteous To this would S. Iohn the Baptist perswade the Iewes Yee say ye are Abrahams children beleeuers but I would ye should doe the workes of the faithfull and bring forth fruits worthie amendment of life And S. Paul after that he had strongly confirmed the foundation of our Iustification by the diuine grace accepted by faith without any the deeds of the law that men might not imagine he condemned those works which proceeded from the iustified man hee omitted not to builde on that foundation the excellencie of such actions and works as necessarilie followe the iustified man as the effects vsually follow the causes therefore he saith I beseech you brethren by the mercifulnes of God Ro. 12.1 that ye offer vp your bodies a liuing Sacrifice holie acceptable vnto God which is your reasonable seruing of God And this Saint Iames Iam. 2. laboureth to perswade with many mighty argumeÌ„ts to theÌ„ who thought that a bare faith had bin ynough for a maÌ„ to come to heaueÌ„ although hee neuer trauailed in the way of life by any work because Paul had preached that a man was iustified before God by faith not by works Loe thus ought the perfect Thumim Thumim perfection integritie to be made answereable to the bright Vrim Vrim light or knowledge that righteousnes which is by Faith in Christ manifested in Mercie and that holinesse which proceedeth from the influence of the holy Spirit wherwith they be baptized which beleeue declared before men that men may see our good works and glorifie our Father which is in heauen And so haue we seen what the Lord God requireth of vs in these two words Righteousnes Mercy Note But heere I would not that any man should gather that because wee say that GOD requireth good workes therefore wee are able to doe those workes without Faith or can beleeue without his grace or can merit life with those our works seeing wee be all sinners and vnprofitable but so as those workes are as the effectes of good causes fruits of a good tree and notes of our faithfull obedience to the Diuine will which we must aime vnto and therein feeling our great imperfection depend on the merit of our heaueÌ„ly Sauiour Iesus
who only supplieth all our wantes helpeth the imperfections of thē that beleeue obey him in truth CHAP. VIII 2. The wayes and meanes prescribed for the obtaining of Righteousnes Mercie in a Metaphor AS wee haue found in the holie Scriptures manie duties enioyned man This is the 2. member of the 2. diuision to be performed as well towards God as towards his neighbour so hath the Lord not onely charged enioyned but also hath prouided and exhibited vnto man the wayes and meanes whereby hee may obserue performe those things after his will the which wayes and meanes wee should neither contemne nor neglect if we will not hinder our owne saluation nor declare our selues ingratefull and rebellious against the Lord our God The means are to be vsed for as Noah was not preserued in the deluge without the meanes of the Arke nor Lot deliuered from the fire of Sodom but by the meanes of the Angells which brought him forth and his obedience therin nor Salomon perfectly wise without that studie industrie and meanes wherby he prospered in fauour wisedome and stature both with God and men because God would it should so bee so neither may we imagine that the excellent things can be atchieued or gotten by idlenes and slouth but by the blessing of the Lord which he vseth to powre forth on the studious and diligent in his feare To the which purpose belong those cōmandements Six dayes shalt thou labour Aske and ye shall haue seeke and yee shalt finde heare the word of the Lord watche and pray be diligent c. Now the wayes and means here prescribed vs to obtaine righteousnes to be mercifull is contained and taught vs in foure seuerall words noting foure seuerall actions which we are to endeuour applie on this obiect or matter commended to vs. The first word is Sowe yee The second is Reape yee The third is Plough yee The fourth is Seeke yee As 1. Sowe ye to your selues for Righteousnes 2. Reape ye after the measure of mercie 3. Plough vp your fallow ground 4. Seeke yee the Lord. The first second third words are metaphoricall the fourth doth briefly expound the metaphor Indeed the prophet tn this chapter before these words tooke vp a Parable A parable or a similitude drawen from the truth against the house of Israel wherin Hos 1◠hauing an excellent Metaphor hee yet continueth the same Iudah saith he shal plough God teacheth men by naturall things and Iakob shall breake the cloddes Neither was this deuised by the Prophet without the wisedome and direction of the diuine Spirite who would that euen by the consideration of those natural and terrene things men should be taught to learne their duties according to the which ye may heare St. Paul to acknowledge that he spake after the maner of men that is grosly because of the infirmitie of the Romanes Rom 6. to whom he wrote for he disputed of the things diuine by arguments taken from the members of the body of man and things terrene And although the wise Salomon said right well Eccle. 1.8 Col haddaber Euerie word or thing is harde a man is not able to expresse it whereby some haue taken occasion to reiect the search of those hidden things of nature as if that Salomon had in those his wordes vtterly condemned it as too deep to be searched and their presumption too high that attempt it The knowledge of Nature yet we knowe that as Salomon hath not intended any such thing nor bin willing to discourage any man from the lawfull search of Natures secretes so also that the science is right excellent so necessarie as without the which no man shall easilie either vnderstād or expound the holy Scriptures Luth in Eccl ca. 1. which haue from hence such a beautie as whosoeuer shall depriue them of those parables and metaphors taken from the right nature and vse of natural things shal take from the same an exceeding great light and like glorie When Zophar had hardly charged holy Iob with high presumption in the search of Gods secrets the things Diuine Iob Iob. 11.7.8 ca. 12.7 answered him thus Aske now the beasts and they shall teach thee and the fowles of heauen and they shall tell thee or speake to the earth and it shall shewe thee or the fishes of the Sea and they shall declare vnto thee who is ignorant of all these but that the hand of the Lord hath made them all As if the Lord should send wise Zophar to be instructed by those naturall things as thus It is not needefull that wee should pearce through the height of the heauens the breadth of the Sea the length of the earth in the inquisition of the ordinarie wisdome as thou Zophar hast argued when euen those small beasts which are here conuersant with vs on the earth the birds and the fishes and such things doe instruct vs of the incomparable wisedome of the Almightie God Therfore as Moses Moses the prophets and Christ vsed naturall similitudes Dauid the prophets haue bin plentifullie stored with those things thereby the sooner not onely to teach informe the people but also to condemne the rebellions of that time for their great abominations inferior to the bruit beasts so in the new Testamēt both Christ and his Apostles haue both worthilie obserued commended the same vnto vs. Thereof it is that Christ is called a Rock a dore a Serpent a priest a King a Prophet a Pastor a Bridegroome a husband a captaine a calfe a lamb a vine a worme a flower bread and the Apostles and disciples of Christ are called the Salt of the earth the light of the world fishers of men pastors builders fighters watchmen workers branches of the vine such in and by the which are set forth and signified the diuers actions offices degrees dignities functions vertues of Christ Iesus his Saints Here the Prophet taketh his Metaphore from the labour of the husband men whose terms Sowe yee and words he boroweth and to this purpose applieth whereby he would intimate those three things 1. First that there is required a worke or labour 2. Next that the labour is of husbandrie 3. Thirdly that the kinde of labour is plowing sowing reaping And surely as by this A labour is inioyned to men hee would inculcate into their minds the true knowledge of Gods will so would hee that they should consider that to men liuing in this world there is enioyned a labour with the which they are to be exercised and not fed with ydle conceits nor their eyes dazeled with vaine shewes We reade that Adam in Paradize was not ydle Gen. 2. Gen. 3. but was busied in dressing of the gardein that after he fell he had this enioyned that bee should liue on the earth with sweat and hard labour And thenceforth as this was commanded
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
prepared HAuing before spoken of the sowing of the seed and that it is required the lande wherein the same seede is sowne should first be well fallowed whereby the tares and weedes may be mortified and suppressed that the good fruites might ensue without hindrance it is now in question with what instrument this is to bee wrought and performed But seeing that al things are difficile and so hard as fewe men can expresse them wee hold him happie which by the diuine grace is made able thereto for it is certaine that the natural man cannot conceiue the things of the holy Ghost as wee plainely see in the example of Nicodemus Ioh. 3. â— 2 with whom Christ disputed concerning mans Regeneration teaching him to vnderstand diuine thinges by the similitudes taken from the truth of things terrene After whose example wee may againe consider the Husbandman how and with what instrument hee dealeth in this point of good husbandry as wherewith the better to ease himselfe expedite his worke The chiefe Instrument of his Action is that Aratrum which wee call the Plough wherein are found fiue generall partes to bee considered as First the Soole with his members Fiue parts of the Plough Next the Oxen which draw it Thirdly the Holder which directeth it Fourthly the Leader who allureth it Fiftly the Driuer wh prouoketh it To the which also wee may adde one other thing which thogh not any part of this Plough yet incident and conuenient to the better preparation of the Land and that is the Harrowing wherein also are considered three partes That is 1. The Hart owes which breake the Clods Three parts in the harâ—owing of the LaÌ„d 2. The Horses which draw 3. The Driuer who yoketh them Comparable to the which we haue found a â—ertaine spirituall Plough and like Harrowes in â—â—d by the true vse whereof the spirituall Husâ—â—ndman may with the more facility and better â—eed effect that which is required and thereby â—uch ease himselfe touching the great paines â—rowes of his handes about the Earth Gen 3.17 and 5. â—9 which â—e Lord had cursed according to that prophesie Lamech in the naming of his sonne Noah who â—erwarde became so good a Husbandman â—ow in the examination of the Parts let vs first â—â—nsider of the Soule which is that Instrument â—erewith being fastened to the Oxen The Soule with che parts therof 14. the Husâ—â—dman rippeth vp his land for the Seede and â—â—â—rein we finde besides some others fourteene â—s or members as they follow viz. 1 The Share 2 The Shippe 3 The Culter 4 The Beame 5 The Tractorie 6 The ground Rise 7 The broad hale 8 The Round Halt 9 The Chaine 10 The farther Wheele 11 The neere Wheele 12 The Axell 13 The Key 14 The Tawe â—o the which particular parts and members so many Actions and vertues of Righteousnesse and Mercy may be compared viz. 1 Contrition of the heart 2 Humility of the Spirit 3 Confession of the mouth 4 Maceration of the flesh 5 Hope of Remission 6 Patience in affliction 7 Conuersion of minde 8 Correction of works 9 Combination of vertues 10 Meditation of godlinesse 11 Continuance of good actions 12 Inuocation of God 13 Iustification of faith 13 Loue of the Spirit A memoranduÌ„ for the Ploghmen in the field Loe in this sort is the Soole of Pieties Plough framed as whereby the verie Plough men labourers in the field following or beholding the Plough may easily as by certain Symboles consider theit owne condition and call to memory those things wherunto the Lord in his word and by his seruants hath inuited seekes to perswade them that being thereby sooner taught they may as good Husbandmen labour in the Lords field both for his glorie and their owne commodity And this that wee may yet better know remember to obserue let vs be contented to peruse and examine those particulars CHAP. XIII .. The first part of the Soole is the Share THe first is the Contrition of heart Contrition of heart likened to the Share of the Soole This Instrument is called in Latine Dentale Dentale of the word Dens or Tooth for that it pierceth or biteth and the vse thereof is to pierce the â—owels of the soyle as therein to force the same â—nd make way for the Culter which followeth â—â—ne to diuide and open that which the Share â—â—th pierced and this very aptly expresseth that â—â—ntrition of heart which is well defined the CoÌ„â—â—ction or wholesome motion of an humble â—inde or sorrowful heart rising of the Recordaâ—â—n of sinnes committed and the feare of Gods â—â—ements on the same and is declared with 〈◊〉 sighes and weeping eyes And howsoeâ—â— wee finde the same to be occasioned by any â—â—â—â—rnall action wee most know it to be the veâ—â— worke of God then wrought when by the 〈◊〉 and iudgement of Conscience he openeth 〈◊〉 a man the greatnes horrour of his transâ—â—ssion and sins demonstrateth to him his high pleasure with an iminent plague for the same 〈◊〉 it slicteth on his heart the bitter sense oâ— his â—â—ath as whereby hee is forced to feare to tremble and to feele the eager gnawing wringing torment of a guiltie Conscience now as readie to be drawn to the Iudgement Seate and thence as gultie to bee sent forth to the place of execution that so beaten downe daunted and mortified he might afterward be made capeable either of grace and consolation in the Lords mercy or being left to himselfe might fall through dispaire into eternall death and damnation With this Share did the Lord pierce and wound the hearts of those Iewes to whom Peter preached accusing and charging them with the betraying and murthering of the Lord Iesus which had iustly prouoked the Lord deserued the paine of his iust iudgements whereon being pricked in conscience they said vnto Peter and the other Apostles Act. 2.37 Men and brethren what shall we doe The same Share pierced the Publicans the Souldiers and the people when Iohn the Baptist told them that the Axe was laide euen to the roote of the tree so that euery tree that brought not foorth good fruit was to be hewen downe and cast into the fire This was the preaching of the Lawe whereat also Dauid Manasses Peter Magaalen accusing themselues as guilty were brought to contrition And indeede Dauid after the experience of this instrument found that it was not onely a thing profitable for him as whereby not might begin to proceede with Pieties Plough Psal 50. but also a pleasing Sacrifice vnto God the which is strongly seconded by the Lord himselfe who saith To whom should I look but to him which is poore and contrite in heart and trembleth at my wordes Esai 66.2 Therefore the same Paul much commendeth 2. Cor. 7.7.8 writing to the Corinthians and addeth Though I made you sorie with a Letter I repent not though I did repent Againe I now
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
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 Soole is the round-Hale BY the former handle of the Soole called also the Broade Hale is signified the turning about 7 Correction of the words and works c. and correction of the heart minde and inwarde affection of the Soule Now by this second called the Round-hale there is noted also a correction of mans words workes actions conditions and endeuours that therein the conuersion might be not onely in the minde or inward man but also without in the members so in the whole man is a perfect conuersion answerable not onely to the Greeke Metonoiah but also to the Hebrue Teschubah the altring or renewing not onely of the minde but of the whole man That is the meaning of the Prophet when hee saith Turne againe vnto the Lord Conuert thou vs and we shall be conuerted The order thereof wee may learne from the practise of the cunning Phisitian who endeuouring to alter the constitution of his sicke Patient applieth to cold causes hotte medicines and to hotte humours colde things as that with the cause of euery maladie The order of conuersion might with his contrary be best maistred and suppressed the like we may take from the vsage of the husbandman who into his hungry fields brings the fattest soyle into snapy and wet places hotte lime ashes and sand into high earth the sound marrle and into stony ground the cleanest worthe Euen so in this conuersion it is required that against wicked vices there be opposed all godly vertues Thus taught our Sauiour Christ who came into the world to saue sinners and thereto as Simeon prophecied to be the downe-falling Luk. ◠and the vprising of many in Israel which is meant not onely of sundrie persons diuersly affected to whom he allots a contrary retribution but also of one and the same singular person or persons in whom he destroyeth the kingdome of sinne that in the same he might set vp and establish the kingdome of righteousnesse And in this hee wrought the ruine of pride by his humility the ruine of auarice by his liberalitie the ruine of luxury by his chastitie the ruine of enuie by his charitie the ruine of gluttony by his sobrietie the ruine of wrath by his patience the ruine of sloath by his diligence in a word the ruine of all wickednesse by his righteousnesse A certaine man endeuouring to perswade to this patterne counselled as thus translated Vnto the sicknesse of the Soule the contraries apply Giue Niggard of thine owne thou wanton bend to chastitie Turne Enuie into loue and Pride to good humilitie Yeeld Glutton to Sobrietie thou wrathfull patience loue In fine to bridle youthfull flesh the Rodde of Nurture proue Luk. 3.5 This rule taught Iohn the Baptist in his preaching of Repentance Let euery hill bee brought lowe let euery valley bee filled vp let thinges which are crooked be made straight and that which is rough be made plaine The same Ezechiel hath without a metaphor saying Ezec. 18.21 Let the vngodly man turne away from his vngodlinesse and doe the thing that is right And Daniel counsailing Nabuchadnezar thus Breake off thy sinnes by righteousnesse Dan. 4. and thine iniquitie by mercie The meaning is that men should cast away the deedes of darkenesse and put on the armour of light that the errour of their liues might bee redressed and themselues turned to the truth and brought from the power of Sathan vnto the Lord their God This is the enkindling of the blacke cole which hauing fire in it shineth bright yea this is the well culturing of mans vntrimmed land wherby the face and forme thereof being changed renewed and all things perfected hee is made liable both in body and minde to the heauenly and soueraigne seede Howbeit we must neuer forget this that both the beginning the proceeding and the effecting of this holy worke of mans Conuersion is not of mans owne will or abilitie but that which belongeth onely to his grace who hath created him and by his Spirite in his Sonne renueth them which belong vnto his kingdome The necessitie and manner of the Lords diuine worke therein hee declareth in his disputation with Nichodemus concerning the same saying Verily verily I say vnto thee Io. 3.5 except that a man be borne of water and of the Spirite he cannot enter into the kingdome of God Where he meaneth the Spirituall water whereby wee are baptized by the holy Ghost into newnesse of life The which being an especial worke of God not onely aboue mans abilitie but farre beyond his wisedome to conceiue he is bound to ascribe the praise thereof vnto the Lorde and with continuall inuocations and praiers desires of his goodnesse that as hee is most willing to worke this conuersion in vs by his Spirite we may not any way refuse the good motions of the same but euermore yeeld our selues readie both in minde and members to suppresse vices by the exercises of holy vertues and to turne away from all euill to follow and encline vnto all that is good by the helpe and grace of God in his sonne Iesus CHAP. XXII The ninth part of the Soole is the Chaine 8 The combination of Vertue AFter the two Hales or Handles wee regard the Chaine or Iron-Rope the which being fastned to the Tractorie and grapled to the yokes the whole Soole is pulled forth by the Oxen This Chaine or Rope is made of many Rings or linckes fastened one within an other so as one of thē being drawn forth all the other must of necessitie follow To such a matter aymed those auncient The three Graces wise and gratefull men who framed their three Xarisetes or Graces so as Xaris charin pherei One grace held supported or prouoked an other By this is fitly depainted the true combination prouocation of those motions which are agreeable to the lawe of God inspired and kindled by his diuine Spirite yea those very heauenly vertues and graces which are deriued vnto vs by a measure from the fulnesse of Christ and are appointed to sustaine and followe one an other in these persons regenerate Of this spake Saint Iohn when he saide that From his fulnesse we all receiue Grace Ioh. 1. vpon Grace or one vertue following an other And no doubt of the same spake Paul when hee would that such as beleeued should thereto adde not onely vertue but Proceede from vertue to vertue that is to adde one vertue to an other vntill they were made perfect in Christ But Saint Peter iumpeth iust to the Graces 1. Pet. 15. and numbreth vp sixe particular Linckes for this Chaine saying Giue yee all heede that yee minister in your faith vertue in your vertue knowledge in your knowledge temperance in your temperance godlinesse in your godlinesse brotherly kindenesse in your brotherly kindenesse loue Whereas hee saith Giue ye all heede that ye minister in your faith vertue c. He meaneth not that the power of the action or
to God to suffer and sustaine hunger colde nakednes watchings trauailes persecutions and all afflictions whereby the flesh is often manifested and subdued to the Spirit For this louing Taw Raban in sermon esteemeth nothing hard nothing bitter nothing heauie nothing deadly what hard yrons what bitter wounds what intollerable paines what mortall pangs preuaile to daūt Loue which is a shield impenitrable against all dartes withstanding all swords contemning all perils and diriding all deaths Therof could the most holy Spowsesse say Cant. 5 6 7. As strong as death is Loue much water cannot quench it neither can the floods drowne it If a man should giue all the substance of his house for Loue they would greatly contemne it Touching the second which is that Loue to the Sonne Psal 2. we heare the Psalmist say O kisse the Sonne lest he be angry and so ye perish by the way Againe He is the Lord Psal 45. and worshippe thou him To this the holy Apostles oft perswade and beyond all others 1. Ioh. 1. that most louely Apostle in Christ is in this very emphatical and the Lord Iesus himselfe as he exhorted his Apostles and followers to this vertue so hee willed them to expresse the same by the keeping of his commandements Ioh. 21. by feeding his flocke by mercie charitable actions The reasons may bee taken from the wordes of the Psalmist where hee saith Kisse the Sonne c. That is first he is the Son of God the Father of right ought to beloued next if we loue him not he will be angry thirdly if he be angry hee destroyeth them that prouoke him fourthly if we loue him we are blessed fiftly he is the Lord our God sixtly hee is our King our Priest our Prophet our Sauiour our Mediator our life Psal 2. 45. who shuld not loue his King his Priest his Prophet his Sauiour his Mediatour his life The Apostles haue gathered applied many reasons thereof which yet are thus concluded by a learned Father Aug. de Caten rudi Ama amorem illius qui amore tui amoris descendit in vterum virginis c. Loue his Loue saith hee who for thy Loue came downe into the wombe of a virgin and there made a copulation of his Loue with thy Loue by humbling himselfe and exalting thee and conioyning the light of his eternitie to the vile slime of thy mortalitie Moreouer touching the nature operation and vtilitie of this Loue in our selues from whence spring no meane causes to perswade vs. An other in a certain sermon calleth it fire light honie wine and the Sunne Fire in meditation purifying the mind from all blemishes Light in prayer illuminating the minde with the clearenesse of vertues Honie in thanksgiuing sweetning the minde with the dulcor of diuine benefites wine in contemplation consolating the minde with cheerefull delectation and a bright Sunne in the eternall happinesse clarifying the minde with gladsome and wholesome light brightening the minde with vnspeakeable ioy and eternall gladnesse This therefore is a most diuine treasure the which whosoeuer hath it is right rich and whosoeuer hath it not is wretched and poore The third linke is that loue of the holy Spirite when feeling our selues both sanctified comforted by the pleasant beames of the same wee are so rauished with the loue thereof as we embrace his most excellent graces not onely in our selues but also in all others This is that Spirit of wisedome and vnderstanding of counsell and strength of knowledge and of the feare of God the which resting on Christ made him prudent in the feare of the Lord the which all Christians do both admire and praise before all the vertues of men Isai 11.2 The same from his fulnesse diriued vnto men hath distributed diuersitie of gifts and the manifestation of the Spirite is giuen to euerie man to edifie withall 1. Cor. 12.7 For one from thence hath the word of wisedome an other the word of knowledge an other faith an other the gifts of healing an other the operations of great workes an other prophesie an other discerning of spirits an other diuersitie of tongues an other the interpretation of tongues And all these things worketh the same spirit distributing to euerie man seuerally as hee will the which are to be accepted and commended with ardent loue of this spirit Besides this by this Spirit is Christ Iesus present with vs in the world euen vnto the end thereof For he saith I wil be with you alwaies and where two or three bee congregated in his name he is in the middest of them that is by his Spirit By this wee haue our consolation in this world and therefore hee is called the Comforter as he saith I will send you another Comforter which shall remaine with you for euer Ioh. 14 16. This is the same which assureth vs in our spirits that we are Gods children and to be short by the helpe of this Spirit wee behold Gods face for hee sanctifieth vs without the which we cannot see the face of God Heb. 12.14 Therefore we are to embrace him and his rich graces with faithfull and godly loue These things Augustine deepely perpending made his prayer vnto the holy Ghost in these wordes Sanctum opus in me spira vt cogitem c. In epist ad quendam comitem Inspire in mee a good worke that I may thinke thereof prouoke mee to performe it perswade mee to loue thee confirme me that I may reteine thee keepe mee that I loose thee not The fourth lincke of this spirituall Taw signifieth the loue of our neighbour Wee cannot be ignorant both what the Lord in the Lawe and the Prophets and also in the Gospel biddeth in this point as namely that wee should loue our neighbour as our selues And this also the holy Apostle especially St. Iohn the Euangelst in their Epistles labour to perswade all Christians vnder that word agape that is Charity Loue or Charitie which is a right diuine facultie inspired into our hearts by that diuine Spirit by the which we euer wish well vnto our neighbours and according to the measure of our abilitie studie to helpe and benefit him for Christ his sake and in the name of God The true nature of this louely linke is well defined before in the word Mercy the which as Christ teacheth the Lord requireth of man towardes man to declare his iustice beyond all burnt offerings Mat. 9. Mich. 6. and externall sacrifices And to this are wee moued besides the former causes in that the nature thereof is good the vse profitable we are brethren the sonnes of one Father of the same baptisme the same faith the same familie people of the same God heires of one inheritance and partakers of life together through one Mediatour and Sauiour Now Saint Paul conioyning together those foure Linkes confirmeth Loue to bee the perfection of the Law that is
the same wherein is performed our duty both to God and man And speaking of the nature dignitie and office thereof hee thought hee could not sufficiently exalt the honour of the same 1. Cor. 13. but thus hee saith Though I speake with the tongues of men and Angells and haue not Loue I am as a soundiing brasse or tinckling Cimball Though I had the gift of prophecying and knew all secrets and all knowledge yea if I had all faith so that I could remoue mountaines and had not Loue I were nothing And though I feede the poore with all my goods and though I giue my body to bee burned and haue not Loue it profiteth mee nothing Loue suffereth long is bountifull enuieth not boasteth not is not puffed vppe disdaineth not seeketh not her owne is not prouoked to anger thinketh not euill reioyceth not in iniquitie but reioyceth in the truth suffereth all things beleeueth all things hopeth all things and endureth all things Loue neuer falleth away though that prophecyings bee abolished or the tongues cease or knowledge vanish away Againe Verse 13. Now abideth Faith Hope and Loue these three but the chiefest of these is Loue. Therefore Saint Augustine perusing Pauls praise of this most honourable vertue seemeth to recapitulate his manifolde members in his description thereof Thus is saith hee a right Will turned vtterly away from all earthly and present thinges ioyned in seperable to GOD and vnited with a certeine fire of the holye Spirite from whence it proceedeth and is saide to be enkindled estraunged from all filthy pollution ignorant of corruption empaired with no kinde of immutabilitie superiour to all thinges which are carnally minded the strongest of all affections desirous of holy contemplations not at any time conquered of any other in any thing the summe of all good actions the health of manners the end of the heauenly lawes the death of all crimes the life of vertues the strength of the fighters the palme of the victors the armour of sacred mindes the cause of good deserts the reward of the perfect that without the which no man pleaseth God fruitfull in the repentance gladsome in them that profite glorious in those which perseuere victorious in the Martyrs profitable in all beleeuers the same in the which euery good worke whatsoeuer hath and holdeth life Finally because Saint Paul hath conioyned together faith hope and loue wee finde them so placed in this Soole and conioyned that albeit we may distinguish them yet diuide them wee may not for it is necessary the one holde fast by the other nor worketh the one without the other The Taw is staied with the Key or Pinne and reacheth from thence to the Tractory or Lambe where by the Key is signified Faith by the Tractory Hope and by the Taw Loue as before it is declared Which three hauing their seuerall offices may well expresse the same in three words Faith saith I assure it Hope saith I expect it Loue saith I tend towards it For Faith is assured of the good thinges which God hath promised nor doubteth shee of the performance of his word knowing him to be righteous Hope with a longing desire euer expecteth and looketh to obtain those good things which God hath promised and faith hath assured and therefore is not wearie Loue in the daily exercise of the diuine vertues and fruits of faith standeth not still gaping for the same without her dutifull endeuour but worketh righteously and tendeth towards the attainement of that which is promised assured and hoped for Loe such a precious Iewell is Loue Such a powerfull Taw hath Pieties Plough And thus haue we the Soole throughly performed CHAP. XXVIII The Oxen which draw forth the Soole of Pieties Plough AS wee haue throughly perused the Soole of Spiritual Plough so now is it meete that we also peruse the Oxen which drawe the same wherein wee may consider three principall points viz. First those Oxen. Next their Labour Lastly their Reward First 1 The Oxen we might after the minde of some men vnderstand by those Oxen the Commaundements of God partly in regard of the number partly for the office 10. Oxen. There bee ten particular Commaundements in both the Tables of the Lawe which stand as for fiue yoke or couples whose strength is the force of true Contrition and the powerful draught of godly repentance by the which mans hard vncircumcised heart is fallowed and prepared for the seede whereof the Apostle called it a Schoolemaister vnto Christ for they drawe or force men to Christ in whome there is founde mercie and perfection Howbeit there bee other liuely Oxen the which the Maister husbandman hath both prepared yoked together and perswaded to draw strongly forth this Spirituall Soole 1. Cor. 9.9 1. Tim. 5.18 Saint Paul as well in his Epistle to Timothy as in that to the Corinthians likeneth the true labourers of the Lord in his spirituall worke Deu. 25.4 to Oxen. Thou shalt not muste the mouth of the Oxe that treadeth out the corne This hee taketh out of the Law and that wee might the better vnderstand his meaning hee addeth Doth God take care for Oxen As if hee saide God dooth not so much respect the Oxen themselues as hee doth men for whose sake this was written for the labourer in the Lordes worke is worthie of his hire as the labouring Oxe requireth to haue his fodder 2. King 19 19. Wee finde in the second Booke of the Kings that when Eliah went forth to annoint Elishah for a Prophet in his place hee found him in the Lande ploughing with twelue yoke of Oxen and himselfe with the twelue 12. Yoke of Oxen. After the which number wee may take for this labour certaine orders of holy and wise persons remembred and commended in the sacred Scriptures As first the twelue Patriarkes tied vppe vnder the yoke of the olde Testament and the twelue Apostles bearing the gentle yoke of the Gospell And these both yoked or numbred together make the iust twelue yoke and the number of those foure and twentie Elders mentioned by Saint Iohn in his Apocalyps In the like sense Apoc. 4. and 5. wee haue the number of the twelue foundations and twelue gates of the heauenly Ierusalem Saint Paul neuerthelesse 10. Orders of Oxen. alluding to the former number of the ten Commaundements maketh ten orders of those spirituall Oxen of the which in his Epistle to the Ephesians chapter 4. hee nameth fiue and in his former Epistle to the Corinthians chapter 12. hee nameth other fiue As first Apostles next Prophets thirdly Euangelists fourthly Pastours fiftly Doctours sixtly Powers seuenthly Healers eightly Helpers ninthly Gouernours tenthly Linguists And these are first those Doctours of the newe Testament immediately chosen called 1 Apostles and sent forth of Christ to teach the Gospel with a speciall power of the holy Ministerie 2 Prophets The second sort are those Preachers of the diuine mysteries
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
XXXI A briefe viewe of Impieties Husbandrie contrarie to the former and first of the Land and Seede of Impietie THat wee may not bee preuented by Sathan and the guilefulnes of his assaults the deepnesse of whose deuices is bottomelesse and his lewde purpose euer opposite to the purpose diuine let vs not omit to obserue him to know his malice yea let vs well marke the nature and manner of his ploughing sowing harrowing and working in the field of this world and so take heede of him preuent him and by our faith in Christ and true labors in the Lord conquer ouerthrow abandon and cast him out as our most deadly enemie It is certaine that the Diuell hath a Plough The Diuel hath his Plough which is of Impietie wherewith howsoeuer hee pretends in shewe his full purpose is to destroy that which the Lorde God hath built roote and cast forth the good Seede from the the Lords land wherein to sowe Tares and to plough for sinne and vnrighteousnesse that he may reape after the measure of tirannie and crueltie on the earth And surely Why many men sowe and plough iniquitie what by meanes of his sophisticall argumentes or for that the waies of Impietie seeme pleasant to mans eye and lustfull to the flesh or for that the path of true Pietie is narrowe and painefull to the men of this life many men yea mightie men of the worlde haue rather chosen to plough with Impietie then with Pietie and therein to serue rather to the Diuell then to God Therefore haue wee placed here following a viewe of the diuels husbandrie in the world opposed to the former as whereby ye might behold and consider the contrary Image and order of either with their endes and rewardes Howbeit too and for this purpose that seeseeing the good with the commoditie thereof ye might loue and ensue it and knowing also that euill with the daunger and hurt thereof ye might warily eschue it And this the better to performe wee may consider in this impious Georgy to be abandoned three general points as 1 The Land and the Seed of Impietie 2 The Plough of Impietie 3 The Harrow of Impietie Although the Diuell goeth about like a ramping and roaring Lyon euer seeking whom hee may deuoure and euery day catcheth and swalloweth vp such as appertaine to his kingdome The subtiltie of the Diuell and therefore are liable to his power and tyrannie yet is hee not so willing to appeare as hee is in his owne likenesse beeing as ashamed of his owne vgly deformitie But therefore that hee might as well satisfie himselfe therein as beguile others he mustreth forth as an Angell of Light Isa 5. and therein endeuoureth to perswade that for a vertue which is a fowle vice to commend that for good which is euill and that for sweete which is most sower Thus the Diuel willing to deface the Plough of Pietie godly Georgy would by many subtil arguments and shifts enduce men to beleeue that Impieties Plough is the best that the tares sowen by him in the field are good corne that the soyle of sinfulnesse is the most healthsome land and that to sow for wickednesse to reape after the measure of cruelty is farre preferred before that sowing and reaping which the Lorde God hath prescribed in his word for his Saints But this is his guilefull engine to circumuent the ignorant and heedlesse to aduance the power of his royaltie and to blemish the glory of the heauenly Saints as wee shall the better see and consider after that wee haue perused the particular partes before mentioned for thereby shall the legerdemane of this craftie imitator bee found out and his practises preuented to the finall confusion of him and all his vngodly impes The Land of Impietie The Land of Impiety is not fallowed or well tilled ground of the Lords field but the vnfallowed vntilled and rude earth as that which is barren naught and all vnfit for the good seede Gen. 3. and beareth thornes thistles brambles tares such as naturally spring of euill and vncultured fields all vnprofitable and combersome to the husbandman This Salomon descried in the vineyard of the foolish and slouthfull man It was all growne ouer with thornes and nettles had couered the face thereof and the stone wall thereof was broken downe then he addeth Prou. 24.30 â—4 thy pouerty commeth as one that trauaileth by the way and thy necessitie like an armed man This rightly displaieth the malitious heart of olde Adam which is not apprehensiue of the things which are of the diuine Spirit nor is well cultured and prepared for the heauenly Seede and so neither for the fruit of righteousnesse The Seede sowen therein is either choked with thornes or trodden downe of men or deuoured of birds or ouer withered with the Sun and so is not fruitfull in good woâ—kes as the Lord hath taught in the Gospell and therefore as also the Apostle saith is subiect to burning Of this nature was the heart of cursed Caine of Saul of Achitophel of Iudas of Simon Magus of Herod of the High Priests of the Iewes such as being hardened were euer obstinate rebellious against God hatefull to Christ his Apostles and Ministers and finally left without timely repentance perished in their sinnes without mercy as if it were vnpossible they could be renewed into repentance The Seede of Impietie The Seede of Impiety cast into this naughty ground is neither that soueraigne worde of God nor those heauenly vertues and motions of the Spirit but the noisome tares of the enuious as wicked and vngodly thoughts suggestions imaginations conceits studies and endeuours murthers thefts blasphemies lies adulteries enuie wrath pride gluttony sloth lecherie couetousnesse and many other like of which this earth is naturally capable and whereof springeth nothing else but that which being of the like nature is fit for the fire So saith our Sauiour the wicked man hauing receiued in those Seedes from that euill treasure of his heart bringeth forth that which euill is for wee may not expect Grapes to spring of thornes nor figges of thistles To this belong those wicked heresies sophistries schismes erroneous doctrines deceiueable opinions and godlesse counsailes broached and divulged in the Church by Antichrist and his members Hence also is that sowing of seditions and contentions among brethren and neighbours the seedes of Impietie whereof Salomon spake Prou. 22. the sowing of vaine winde and wickednesse mentioned by the Prophet Hoseah Hos 2. 10.13 Mat. 13. Gal. 6.8 Plato de voluptate the sowing of tares whereof Christ tells and the sowing in the flesh whereof growes corruption of the which Saint Paul disputed These be euill sowers and their seede fits both their hand and the soyle as mali falsis gaudent voluptatibus CHAP. XXXII 1. Of the Plough of Impietie 2. Of the Soole THe vngodly as it is saide haue also their Plough as wherein they
suddainely gone downe into hell and all his glory is defaced with him in his death for why the Lord hath spoken to him in his wrath and vexed him in his sore displeasure when he exalted the horne of his Annointed and placed his King on Sion his holy hill CHAP. XXXVI The second generall part containing the Reasons and motiues perswading all men to follow the godly husbandry wherein is seene the reward of Pietie with the conclusion THe Lord God Almighty as hee is the supreame King the highest Lord the Father eternall and the God of both heauen earth might iustly by such his powerfull authority haue commanded the Israelies An Argument of Gods great mercie as in their dutifull obedience to sow for righteousnes and to reape according to the measure of mercy without any other reason or respect And whereas hee might haue menaced and threatned the disobedient with the fiercenesse of his iudgements as he did the Iewes by the ministery of St. Iohn the Baptist as now the axe is laid to the roote of the tree and as Christ saith Except ye repent ye shall perish Howbeit * See what I haue said hereof in the Song of the beloued touching his vineyard in Isai 5. part 1. such is the Lords vnspeakeable mercie that applying himselfe to mans capacitie and weakenesse rather like a father then a King hee proposeth such reasons vseth such meanes as may rather gently allure and perswade them then in any sort terrifie force or compell them the which manner of inducement our Sauiour Christ imitating his good Father hath also vsed saying Come vnto me all yee that trauile and be heauie laden and I will refresh you learne of me for I am meek and lowly in heart and yee shall finde rest to your soules And of this kinde the Prophet Hoseah hath produced in number eight whereof as we wel obserue The first is taken froÌ„ the conuenience of the time The second from the fit opportunity thereof The third from the consideration of his fatherly loue affection The fourth froÌ„ the excellency of the things promised The fift from a comparison therof with the raine The sixt from the goodly maner of disposing therof The seuenth from the benefit of the same in such as receiue it The eight froÌ„ the consideration of his most gratious inclination and regard of his faithful children in that he commeth vnto them in his owne person either to performe or to see all things performed according to the purpose of his promise and their hearty desire The first reason as I said is taken from the conuenience of the Time The first Reason Time Iob. Ian. There was a time of deuiation a time of reuocation or reuouation a time of reconciliation and a time of peregrination of deuiation from Adam vnto Moses of reuocaâ—ion from Moses vntill the natiuity of Christ of reconciliation vnder the Gospell and of peregrination for all men in this worlde In and by euery which time there was also and is appointed vnto euery thing his season to be performed and effected vnder the Sun The which neuerthelesse is often and much neglected by worldly mem whereof Father Bernard could worthily complaine In sermon â—d colar Nil preciosius tempore heu nil bodie vilius inuentur nothing is more precious then time alas nothing in these daies is lesse regarded The Iewes in the daies of Heggaeus the Prophet being willing by him to set on and further the building of the Lords house answered him that the time thereof was not then come To whom the Prophet replied Is it time for your selues to dwell in your setled houses and the Lords house to lie waste Moreouer that they might consider that their present dearth of corne victualls and other necessary things fell on them as a iust plague for such their neglect of that house in the time appointed hee added Consider your owne waies in your hearts ye haue sowen much brought in little ye eate but ye haue not enough yt drinke but ye are not filled ye cloath your selues but ye be not warme and he that earneth wages puts the same into a broken bagge But now the Lord being gratious wills them to obserue the time as reason equity require the time for this businesse appointed by himselfe not after their wills saying It is time or the time is now come wherein ye should seeke the Lord. Such a thing entendeth Salomon in his Canticle Cant. 3. The winter is past saith he the summer it come the voice of the tirtle doue is heard in our Land the like hath S. Paul to the Romanes Rom. 13. It is now time that ye awake out of sleepe for the night is past the day is come neere and our redemption is neerer then when we first beleeued And the Prophet Hoseah seemes to say in effect thus O yee of the house of Israel and Iuda ye haue long enough and too long sought after vanitie in the errour of your minde ye haue ploughed iniquity too many daies and yeares ye haue beene as sheepe going a great whiles astray and as prodigall sonnes haue wandred farre from your good fathers house and the Lorde hath hither vnto in long suffering permitted you as the good father permits his young children to play the wantons for the which also he hath sometimes seuerely corrected you Again ye haue bin often called long scooled many times instructed in godlines now by this time ye should be no longer as children but such as are growen to the yeares of wisedome discretion It is therfore meete conuenient yee should know the time of your calling to walke in a new life as honestly worthily warily in a word putting away the former conuersatioÌ„ of your lusts ye should now serue the Lord in holines and righteousnes before him and so redeeme the time for the daies are euill and the enemie is malitious and subtile euer seeking to preuent hinder you with his mischiefes 2. The fit opportunitie But to this yee are the more excited when yee shall consider duly of the second argument which is taken from the fit opportunity of this time intimated by that perticle whiles or vntill that is whiles the Lord commeth or vntill hee commeth Wherein wee finde a fit allusion to the natures either of those birdes which obserue their fit times in the yeare as the Swallow the Nightingale the Storke or to the manner of those husbandmen which apprehend their seasons for sowing reaping and other workes of husbandry as the opportunitie is offered them or to those prisoners in bands who being guilty and trusting to the mercie and lenitie of their king for pardon and deliuerance wait the opportune time and then gladly accept the same Such a thing hath the Prophet where hee saith Isai 55. Seeke ye the Lord whiles hee may be found cal vpon him whiles he is neere the Psalmist Psal admonisheth To
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