KIng Salomon after his Coherence. most fearefull fall, re­couering himselfe by true repentāce (throgh Gods grace and pow­erfull working of his holy Spirit) doth testifie by this booke the vndoubted markes thereof to Gods Church, to which againe in his old age he was reconciled and receiued. And purpo­sing herein to set out the true happi­nesse and felicitie of Gods children, and so to confute all contrarie opini­ons of the conceited vanities of men concerning the same; which he had [Page 2] proued so to be by his owne too deare experience: And hauing in the former chapters by an argument of inductiō, strongly concluded against many particular actions and things so highly esteemed and valued in the world, he cometh now in order to examine the trade of husbandrie and tillage. As if one should haue deman­ded of him: But what say you Salo­mon, to the great abundance and plentifull increase of the fruites of the earth by the meanes of good hus­bandrie and tillage? Indeed (saith he) I must needs confesse that the abun­dance of the earth is ouer all, that Sence. there is no worldly thing so necessary and profitable to the naturall life and being of mankind; & that euen kings themselues and the greatest poten­tates of the earth haue neede of the poore husbandmans trauell and toyle in tilling of the ground, for that the vse of the fruites thereof are farre to [Page 3] he preferred before gold, siluer, and all other worldly pelfe: yet with the rest they haue their miseries and af­flictions, and can in no wise make vs truly blessed.

So that these words containe a Diuision. commendation of the husbandmans life and calling, and that in three re­spects. First, in regard of the subiect 1. of his labour, being the earth. Se­condly, for the manner and kind of 2. his labour, which is tillage. Thirdly, 3. for the fruite that followeth his pains, which is here set out and amplified: first, by the quantitie, yeelding abun­dance. Secondly, for the qualitie, be­ing ouer all; and that in two respects. First, for the excellency and precious­nesse thereof surmounting all. Se­condly, in regard of the communitie and vniuersall vse thereof, fit and suf­ficient for all men, and those not the basest, but the highest kings them­selues.

[Page 4] The summe of all is this, That the Summe. aboundant and plentifull fruits of the earth (by the meanes of tillage) are an incomparable earthly blessing, without the which, neither king nor state can be maintained.

And the abundance of the earth, &c. The husbandman by his tillage and Doctrine 1. labour hath abundance: whence we learne the fruite and profite of honest labour and husbandrie; it yeeldeth plentie and abundance. He which tilleth the land shall be satisfied with Prou. 26. 19. bread, but he that followeth the idle shall be filled with pouertie, viz. he that painfully trauelleth in his lawfull calling, to maintaine and vphold the state wherewith God hath blessed him, shall haue abundance of all ne­cessarie and good things: but such as are idle shall be poore and miserable, Prou 23. 21. for beggerie is their end. The sower went out sow, and although his labor Math. 13. 23. and seed were the same, yet the soyle [Page 5] was not alike, but the good ground made him amends, that his trauell was not in vaine, where some one corne yeelded an hundred fold, some sixtie, some thirtie: for he that soweth 2. Cor. 9. 6. liberally shall reape plentifully. And those that break vp the fallow ground and sow in righteousnesse, shall sure­ly reape after the measure of mercie: and God will raine downe a blessing vpon their paines, as the Prophet tru­ly Hos. 10. 12. alludeth and applyeth it to spiri­tuall indeauours.

One reason hereof is Gods bles­sing Reason 1. vpon his owne ordinance, in pro­spering both the worke & the worke­man. The blessing of the Lord (saith Prou. 10. 22. Salomon) maketh rich, not mans wit, and labour, nor any other meanes. And he onely shall with ioy eate the Psal. 128. 2. fruite of his hands that feareth God, and is blessed: for otherwise it is in vaine to rise early, and to lie downe Psal. 117. 2. late, and to eate the bread of sorrow: [Page 6] our paines are to no purpose, our carke and care to no end: though we eate and fret our hearts with worldly griefe, for the bettering of our estate: all the meanes we can vse shall be mis­spent & vnprofitable, without Gods speciall blessing be present with vs. He that planteth and he that watereth 1. Cor. 3. 7. are nothing of themselues, but God alone, who by his gracious blessing giueth a most happy increase. For as the earth is the Lords, and the Psal. 24. 1. fulnesse thereof: so he maketh it barren and fruitfull at his pleasure. Beware therefore (saith Moses to Is­rael) lest thou say in thine heart, My Deut. 8. 17. 18 power and the strength of my owne hands hath prepared me this abun­dance, but remēber that it is the Lord thy God that giueth thee power to get substance.

Secondly, the state and condition of the earth is such, by the meanes of Reason. 2. Gods curse vpon the same, for mans [Page 7] sinne, that now by nature it is so bar­ren and fruitlesse, that except Adam and his brood get their bread with Gen 3. 17, 18 19. the sweate of their browes, the earth will yeeld them nothing but briers & brambles, thornes and thistles, &c. Force it they must by their great toile and trauell, or else it will not be fruit­full. So that now the hand of the dili­gent Prou. 10. 4. maketh rich, but a slothfull hand maketh poore. Such onely as with di­ligence and honest labour go about their businesse and affaires, God will blesse: but such as are giuen to idle­nesse and sloth (neglecting their du­ties, or trusting to vnlawfull and indi­rect courses) shall surely want and come to nought. I passed (saith Salo­mon) by the field of the slothfull, and Prou. 24 30, 31. 32. lo it was growne with thornes, and nettles had couered the face thereof; I considered it well, I looked vpon it, and receiued instruction. See the confusion that idlenesse worketh, and [Page 8] the bitter fruits thereof, barrennesse to the ground, and beggery to the person, euen to such as haue the meanes and vse them not.

Therefore as the sight hereof was for Salomons learning, so let it be for Vse. 1. our instruction: that we vse all dili­gence and industrie in our places and callings, vpon the poore meanes that God hath lent vs to that end. Let vs as Gods stewards be painfull & faith­full in our places, vse his gifts and gra­ces 1. Cor. 4. 11. well, employ our talents to his gaine and glory, and so to our owne Mat. 24. 5. good. For to him that hath shall be giuen, and to him that is negligent & Math. 25. 29. carelesse, and so wanteth and hath not, shall in the end that litle be taken away which he hath. And seeing that the hand of the diligent maketh rich, and that God promiseth a blessing to his owne ordinance, and hath sancti­fied all lawfull meanes for the remo­uing of the curse, let vs be carefull [Page 9] thus to auoide it, and obtaine a bles­sing: for God the good housholder cannot abide to see any man stand i­dle Math. 20. 34. in the market place of this world, but thrusts them out, and sends them into his vineyard, so that they that 2. Thes. 3. 10. will not worke must not eate.

Secondly, it reproueth those that Vse 2. thinke their owne industry sufficient to make them rich, and procure them food: whereas all the meanes in the world is in vaine without his blessing and care.

And here let those of the Ministe­ry Vse 3. learne, that as their office and cal­ling is a spirituall husbandry and a painfull plow, so it must be through­ly 1. Cor. 3. 9. followed: for who so slacketh his Luk. 9. 62. hand from his plough, and looketh backe in this businesse, shall quickly make balkes, and so procure a barren­nesse of his soyle. And as Gods word Math. 13. is the onely seed that they must sow: so let them be carefull for the prospe­ring [Page 10] and preseruation of the same in the hearts of the people. And then let them not be discouraged, but comfort themselues (in this thanke­lesse calling to the world) by the ex­ample and experience of the poore husbandman, that if they do their dutie they shall haue abundance of fruit by Gods blessing. And although the soyle of mens soules by nature be both barren and fruitlesse of good: yet their labour shall not be in vaine in the Lord. The husbandman must 1. Cor. 15. 58. 2. Tim. 2. 6. labour before he receiue the fruites, he must plow and sow, &c. before he can looke for his crop and happy har­uest. He must waite for the precious Iam. 5. 7. fruite of the earth: he goth forth wee­ping Psal. 126. 6. (as it were) to low his seed: but at the appointed time returneth with ioy, and bringeth his sheaues; he may sow in teares, but he shall reape in ioy.

Secondly, abundance of fruite Doctrine 2. [Page 11] being attributed to the earth, it fur­ther teacheth vs: that the earth vsed in the kind is very sufficient to relieue all the inhabitants thereof.

God no sooner had made man, but he prouided meate out of the earth for man; yea for men and beasts and all liuing creatures in their kind. First, God gaue man life vpon the Gen. 1. 30 31. earth, and then gaue him liuing out of the same. So carefull was God for mans sustenance, that the things which should maintaine him were made before him, and produced out of the earth for his prouision. See Gods wonderfull and particular pro­uidence herein for all liuing crea­tures. God sendeth the springs into Psal. 104. 10. 11. the vallies, which run betweene the mountaines, to giue drinke to all the beasts of the field, and to quench the wild Asses thirst: where likewise the fowles of the heauen do dwell, and sing among the branches. He maketh [Page 12] also grasse to grow for the cattell, and hearbes for the vse of man, that so he being strengthned by the vertue of those herbes and fruite of trees (his first appointed food) might bring Gen. 1. 20. foorth by his labor and trauell, bread and all manner of sustenance out of the earth (husbanded and tilled in the sweate of mans face) that so both mā Gen. 3. 18. 19. and beast may haue all manner of food ministred vnto them out of the ground, for the maintenance of their life. Yea God prouideth wine (saith See Tremel. Dauid) to glad mans heart, and oyle Psal. 104. 15. to make his face to shine, and bread to strengthen his heart. No prouision is wanting, either for his necessitie, pleasure, or profite: for all the earth is filled with the fruite of his workes: So much as the birds haue their nests and foode in the high trees and Ce­dars of Libanon, and the Storke her Ver. 17. 18. dwelling in the Firre tree. The Goats Roes, Does, and Conies, are not for­gotten: 23. 24. 27. 28. 31. [Page 13] for whom he hath made the mountains and rocks for their refuge & reliefe. Thus is the whole earth ful of thy riches, ô Lord, all creatures in their kind waite vpon thee, thou gi­uest them meate in due season, and they gather it: thou openest thy hand and they are filled with good things, Glory be to thee for euer.

Now the reason why God hath Reason. made the earth so plentifull for all kinde of prouision, is, for that as he hath ordained it to be (as it were) the mother of al liuing creatures here be­low: so likewise hath he fitted and furnished it to be as an able and ten­der nourse to suckle them (as I may so speake) with her breasts, to bring them vp and sustaine them. And ther­fore when through drought and dearth it fails therin & deceiueth the inhabitants, Men (saith the Prophet) shal lament for the teats, euen for the Esay. 32. 12. pleasant fields and the fruitfull vine.

[Page 14] Which doctrine serueth, first, to confute the muttering and murmu­ring Vse 1. of wicked & vnreasonable peo­ple, that blame the earth for her bar­rennesse, and cry out of the vnkind­nesse of the times and seasons. But misery (saith Eliphaz to Iob) cometh Iob. 5. 6. not out of the dust, neither doth af­fliction spring out of the earth; but man is born to trauel as the sparks fly vpward. The cause then of all wants and defects in the earth, is not in it, but in vs, who haue angred the Lord by our sinnes: for as sparkes come frō the hote fire, so doth sinne proceede from our corrupt nature, which pro­cureth Gods curse vpon the whole earth and our selues. So saith the Pro­phet: A fruitfull land God maketh Psal. 107. 34. barren, for the sins of them that dwel therein. And he threatneth by Moses that for the sinnes of the people, the Deut. 28. 23. heauens that are ouer their head shall be brasse, and the earth that is vnder Agge 1. 10. [Page 15] their feete, iron: that is, that the hea­uens shall giue them no more moi­sture for increase, then if they were of brasse; and that the earth for want of raine should be as iron, and so altoge­ther vnfit to yeeld them any fruite. Againe, it is many times mans idle­nesse and slothfulnesse that causeth barrennesse and want: and the cruelty of oppressors in decaying of needfull tillage, that procureth penury.

This point also serueth to con­demne Vse 2. all wretched Atheists, who so mightily cry out and complaine of the increase of mankind, supposing the earth cannot suffise them; pray­ing stil for plagues, that so they might haue plenty. And what is this else but to raile against heauen, and so hellish­ly to blaspheme the Lord God of hoasts himselfe? and to make the earth (so kind and fruitfull) as an vnnatu­rall mother and stepdame to the crea­tures?

[Page 16] Is ouer all: That is, excelleth all o­ther increase. Whence we learne in Doctrine 3. the third place, that there is no world­ly blessing to the excellēt fruit of the earth by meanes of tillage. Now to o­mit many thousand commodities which the ground bringeth forth, & to come to our bread which the earth procureth by corne and grain arising from husbandry and tillage: what is able to weigh with this blessing in the ballance, which is so necessary for the life of man, that our Sauiour tea­ches vs to pray especially for it, not so Math. 6. 11. much as once mentioning any other thing? For what are gold and siluer, pearls and pretious stones to this our daily bread? And therfore it is rightly called the staffe of bread, being the Leuit. 26. 26. stay of our life, as the staffe to the im­potēt & aged; which God threatneth Esay 3. 1. to breake when he will punish a wic­ked people, so that they shal eate their bread by weight with care: and on Ezeck. 4. 16. [Page 17] the contrary, that he will blesse the bread and water of those that serue him: so that they shall eat their bread Exod. 23 26. Leuit. 26. 15. Psal. 65. 13. with plenteousnesse. Therefore saith the Prophet, when the vallies shall be couered with corne, men shall shout for ioy and sing; yea and all the creatures shall clap their hands (as it were) in their kind, and reioyce with mirth, when our garners and corners Psal. 144. 13. of our houses are ful with diuers sorts of store (the want whereof causeth the husbandman to be ashamed:) Ioel 1. 11. this is a blessed thing euen in the cen­sure of Gods Prophet.

Now the reason why this plenti­full Reasons. kind of increase is so incompara­ble, is, for that it is welnigh the life & liuing of man and beast. And for this bread in particular, it is the strength of Psal. 104. 15. mans heart, & the stay of his life as we haue heard; euen Esau that wretched reprobate being almost famished for want of food, could say, Giue me Gen. 25. 32. [Page 18] bread, and take my birthright: what is it to me being almost dead? And how pitifull is Ieremies complaint for his desolate people in the famine, for want of food? All the people sigh Lam. 1. 11. (saith he) and seeke their bread, they haue giuen their pleasant things for meate, to refresh their soule. The chil­dren and sucklings swoone in the streets, they haue said to their mo­thers, where is bread and drink, when Cap. 2. 11. 12. they gaue vp the ghost in their mo­thers bosome? They that did feede delicately, perish in the streets: they Cap. 4. 5. that were brought vp in scarlet, em­brace the dung. The Nazarites that were purer then the snow, whiter Verse 7. then the milke; that were more rud­dy in body then the red pretious stones, and like the polished Saphir; their skin, now for want of food, Verse 8. cleaueth vnto the bones, and withe­reth like a stocke, their visar is now blacker then a coale; so that they that [Page 19] are slaine with the sword, are better then they that are killed with hunger, Verse 9. for they fade away as they were stri­ken through for the fruits of the field. So sharpe are these euill arrowes of Ezeck. 5. 16. famine for want of food and fruits of the earth. Hunger pierceth the heart of man with as sensible a pain as doth the sharpe point of a dagger or dart, because it directly fighteth against the life of man, and he dieth a most painfull death (though not so violent­ly) whose deadly wounds do longer pricke him. A shorter punishment (though heauier) doth not kill the heart so much as that which is of lon­ger continuance, though lighter. Therefore to auoide this extremitie of famine, the poore people are con­strained Nehem. 5. 3. to gage their houses & their vineyards and their land, to take vp corne for their family. And the Egyp­tians gaue to Ioseph for corne and Gen. 47. 15. bread, not onely all their money that [Page 20] they could make, but sold to him their Horses, Asses, Sheepe, &c. yea them­selues as seruants and slaues to Pha­raoh for want of bread. And Elies sonnes will bow for a morsell of 1. Sam. 2. 36. bread: and therefore Iacobs suite to God in his iourney, was, that if God Gen. 28. 20. would but onely giue him bread to eate, and clothes to put on, that then he should be his Lord and God, &c.

The vse is, to teach vs: first, that whensoeuer God pincheth vs with Vse 1. the want of this blessing of bread and store of the fruits of the earth, that then in anger he threatneth the taking away of our liues, shooting his euill arrowes of famine to wound our ve­ry Ezeck. 5. 16. soules. Euill indeed in regard of the euill effects and consequents thereof.

Secondly, we must learne to set a greater price, and farre more highly 2. to esteeme and value these outward blessings of increase, that whensoeuer [Page 21] the Lord doth loade the earth with plentifull store of fruits, and maketh pleasant fields (as it were) to laugh v­pon vs: when he bursteth the wine­presse, Ioel. 2. 24. and filleth our storehouses, that then (I say) we enlarge our hearts and haue store of praises for him. And as these earthly blessings manifest his loue and care to vs: so let vs expresse our kindnes to him, by our publish­ing and proclaiming of our thank­fulnesse, in remembrance of his mer­cies. Let vs say with the Princely Pro­phet, What shall we render to the Psal. 116. 12. Lord for all his benefits towards vs? &c.

Lastly, it serueth to reproue all car­nall 3. Epicures & vnthankfull Atheists, which when they are fed to the full, & swim in their delights & pleasures, make their belly their god, and their Phil. 3. 19. 1. Cor. 15. 32. Esay 22. 13. flesh their shrine; that fling out their heeles like wilde colts and fat horses that are prouender prickt, against [Page 22] their rider: that are more vnkind then the Oxe and the Asse that know their maisters crib; yet these men that are Esay 1. 2. 3. fed so full, and fare so finely (being so kindly nourished of the Lord) will not know him, but rebel against him; & like to Bores in the franke, & swine at mast, wallowing and tumbling in their owne dung of their vncleannes, neuer regard nor look vp to the store house of heauen, from whence they haue their food and fulnesse. Like fil­thy Sodomits, their fulnesse of bread leades them to fulnesse of idlenesse, Ezech. 16. 49. villany, and all kind of vncleannesse: not vnlike the carnall Israelites whom God had fed with the fruite of the field, and caused to sucke honey out Deut. 32. 13. 14 15, &c. of the stone, and oyle out of the hard rocke, butter of kine, and milke of sheepe, with the fat of lambes and Rams fed in Bashan, and Goats; with the fat of the graines of wheate, and the red licour of the grape had he fil­led [Page 23] them. But he that should haue bin vpright, when he waxed fat spurned with his heele; thou art fat, thou art grosse, thou art laden with fatnesse; therefore he forsooke God that made him, and regarded not the strong God of his saluation. Neither let any man loath Gods good creatures, or despise any or the least, for the abun­dance thereof, nor yet abuse them to licenciousnesse (as the manner of ma­ny is) in drunkennesse and gluttony, in chambering & wantonnesse, (ad­ding drunkennesse to thirst) or yet Deut. 29: 19. without due respect, in bestowing them vpon their hounds, dogs, and horses, lest in the time of necessitie they be not forced earnestly to desire but the superfluity of that, which heretofore they haue giuen to their beasts. So was the prodigall person Luk 15. 24. 26. plagued, (not keeping himselfe at home) nor content with Gods bles­sings in his fathers house, but running [Page 24] riot, wandering, & wasting his wealth and honesty, was forced in the fa­mine to scramble with the swine which he kept, for their food, which yet was glad of the huskes, when they had eaten the kernell.

The king consisteth by the field that is tilled. viz. Hath need of the hus­bandmans Text. labour to till the earth by the fruits whereof he and his [...]ub­iects are maintained. Whence we may further obserue Gods wonder­ful Doctrine 4. wisedome and prouidence for the preseruation of the societie and fel­lowship of mankind: that as the infe­riors cānot be without the superiors, no more can these without the other; euen the king himselfe hath need of the rusticke carter and clowne (as he is miscalled) to till the ground. As there must be such as rule, without confusion of all things: so there must be such as will obey. As there be mai­sters, so there must be seruants. The [Page 25] king cannot go to plow, yet if he will consist and be vpholden with his subiects, the land must needs be hus­banded. As God hath appointed to euery one their place, so he hath fit­ted them with seuerall qualities and gifts, and enioyned them speciall em­ployments for the common good. There is the head and the body, and there be many members: yet euerie one hath his peculiar place, euery one his office and order for the common good of the whole. The eye cannot 1. Cor. 12. 17. 21. say to the head, nor the head to the feete, I haue no need of you. All is not an eye nor an eare, &c. Yea those Verses 2 [...]. 23. members that are reputed the basest and vilest, nature hath most honored and respected. As without all the members the body is vnperfect: so without these necessary callings the body politick of the commonweath is lame. So is it also in the Church. Are all Apostles, are all Prophets, are [Page 26] all teachers? No, God hath ordained some Prophets, some Euangelists, some Pastors and Teachers, for the Eph 4. 12. 23. 14. worke of the Ministerie, and edi­fication of the body of Christ, that so we may grow vp in him, which is the head, vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ.

The reason of which doctrine is for that it specially maketh for Gods Reason 1. glory, whose wisedome and proui­dence is seene in this goodly order of all his creatures, when as we see and behold how he hath made euery one so profitable in their place, and no­thing in vaine, but for the mutuall helpe and good each to other.

Secondly, God will haue it so to be, to linke vs all together in loue and Reason 2. care one of another. This debt is al­waies owing, and must still be paide Rom. 13. 8. amongsts Christians, not onely for the community of nature, but for [Page 27] that our God hath made vs so ser­uiceable and profitable in our seuerall places, and for one anothers vse.

And to conclude, God hath so fit­ted Reason 3. vs to serue one anothers turne, to humble the highest, standing some­time in need of the meanest poore man. Euen the king hath need of the very clown, & noble Naaman of his 2. King. 5. 3. 5 slauish handmaid; and that to beate downe our pride and selfloue, who o­therwise would not be beholding to any, no not to God our maker, if we could shift for our selues.

The vse is, first, for our instruction Vse 1. to teach vs to know that we are not borne for our selues, but for the good of our brethren. Our graces and gifts are not our owne, but giuen vs of God to the edification of others; which therfore must make vs to leane and looke one towards another in the time of need, when iust occasion ser­ueth: The superiour to respect the in­feriour, [Page 28] the rich the poore, the wise the ignorant; and so with holy Iob to be eyes to the blind, and feet to the Iob 29 15, 16. 17. lame, and a father to the poore. If (saith he) I did contemne the iudge­ment of my seruant, and of my maid, when they did contend with me: what shall I do when God standeth Iob. 31. 13. 14. 15. vp against me? what shall I answer? He that hath made me, hath he not made him? hath not he alone fashio­ned vs in the wombe? So the Apostle Paul inferreth vpō the former point, that we reioyce with them that re­ioyce, and weepe with them that Rom. 12. 15. 16. weepe, that we be of like affection one towards another, not high min­ded, nor wise in our owne conceit.

Againe, it serueth to reproue all Vse 2. such as abuse their headship and pre­heminence, and such as by this pre­tence go about to trample all their in­feriours vnder foote, who vrge the dutie of others, & neglect their own. [Page 29] Am not I a king, a Lord, a maister? Am I not a Magistrate, a Landlord, a father, &c. And dost thou know me? Yes, but doest thou know thyselfe and God; and why he hath preferred and promoted thee? Namely to do good and no harme, to helpe and not to hurt? Knowest thou not that there is a King of kings, & a Lord of lords? My brethren (saith Iames) be not ma­ny Iames 3. 1. maisters, knowing that we shal re­ceiue the greater condēnation. Speak & 5. 6. not euill one of another, grudge not one against another, lest ye be cōdē ­ned: behold the Iudge standeth be­fore the doore. And therefore as the Apostle exhorteth the Hebrewes, Heb, 13. 17. that they despise not their teachers; (for that they watch for their soules) so let not the highest Potentate, and greatest men in place, contemne the poore husbandman that laboureth for their bodies. God will haue a mu­tuall subiection amongst all, and a re­ciprocall [Page 30] respect, and reflection of the beames of loue, and all holy duties, a­mongst Christian brethren. From which iniunction, Christ Iesus him­selfe was not exempted, who washed his Disciples feete, to teach them hu­mility, Ioh. 13. 5. 14. who became poore to make 2. Cor. 8. 9. Esay 53. 4. vs rich, &c. Surely he hath borne our infirmities, and carried our sorrowes, and so must we beare one anothers Gal. 6. 2. burthens, and so fulfill the law of Christ.

The king consisteth by the field that is tilled. viz. Neither he nor his sub­iects can liue without tillage: whence obserue the singular vse and necessity Doctrine 5. of tillage. Kings themselues cannot be without it, neither in regard of their owne estate, nor their subiects: for as all must haue food and suste­nance, so must the necessary meanes therunto be vsed and embraced. The sweet fruits of the earth will not now be gotten without the sweat of mans [Page 31] face. Adam himselfe the hei [...]e of all Gen. 3. 2. 3. the world, must first till the ground, before he haue his food, and not one­ly he, but his heires must go to plow, if they will haue any profite. Neither was it infamous at the first, for the greatest men of renown, to be seen & very expert in this trade of tillage. It was Noahs calling, as before, so af­ter Gen. 9. 20. Gen. 26. 12. 1. King. 19. 19. the floud. And to passe ouer the Patriarches and Prophets, as Isaac, E­lisha, and many other: Christ himself is not ashamed to call his Father an Iohn 15. 1. husbandman. And this is the title of Gods Ministers, they are Gods hus­bandmen, his people their field and husbandry, and his word and the o­bedience thereof, the seed & fruite of their labors. Yea God himselfe is said to be the teacher of the trade, in the Prophesie of Esay: Doth the plowmā Esay 28. 24. 25. 26. plow all the day to sow? doth he open & break the clods of his ground? When he hath made it plaine, will he [Page 32] not then sow the Fitches, and cast in Wheate by measure, and the appoin­ted Barley and Rie in their place? For his God doth instruct him, to haue discretion, and doth teach him. Who then dare despise this necessary cal­ling, whereof God is the Author, and the knowledge whereof he himselfe is the teacher? and not rather glori­fie God who giueth seed to the so­wer, 2. Cor. 9. 10. skill to the plower, and increase to his labour, to rid the earth from the curse of penurie and barrennesse, and so by this sanctified meanes to make it yeeld food for mans reliefe? But howsoeuer great men haue vnder­gone this calling (to omit the ancient and famous houses of the Romans recorded in histories, being called Ci­cerones, Fabij, Pisones, of the graine they sowed, and labour they deligh­ted in,) this is most sure, that there were neuer any mighty Potentates, which maintained not the plow, [Page 33] whether Pagans or Professors. Pha­raoh that Egyptian king how famous Gen. 47. was he for his treasury of corne, by that means, throughout all the world, becoming a nourse to all nations, and the keeper aliue of the whole Church of God? And it is recorded of Nebu­zaradan 2. King. 25. 12 the king of Babels steward, after the sacking of Ierusalem, that he left of the poorer sort (no doubt by the kings cōmandemēt) to dresse the vineyards, and to till the land. So Vz­ziah 2. Chro. 26. 10 the king of Iuda, not onely buil­ded towers, but increased plowmen, and dressers of vines, without the which it had bene in vaine, to haue medled with the other; and the rea­son is added of this his indeauor and care, for that he loued husbandry.

Moreouer, how is it possible for Princes guards and troopes at home, besides their huge hoasts and scatte­ring armies abroad, to be maintained without the plow? For if in the mul­titude [Page 34] of the people the honor of the Prou. 14. 28. king consisteth, for the want where­of he cometh sodainly to destruction: and if many people cannot be main­tained without much food: and if much prouision of food cannot pos­sibly be come by, but by much til­lage (since the plow according to the prouerbe, bringeth enough;) then must this consequent be as necessary, that neither the king himselfe, nor his subiects and followers, can be vphol­den without much tillage: for what can the king do when he wanteth food for his people? As the king of Israel said to a woman in the siege of Samaria, crying out to him; saying, Helpe my Lord ô king: Seeing the 2. King. 6. 27. Lord (saith he) doth not succor thee, how shall I helpe thee with the barne or with the winepresse? And how fearefull & lamentable was the estate of the honorable Lords and delicate Ladies in the siege of Ierusalem, for Lam. 4 5. 7. [Page 35] want of food as before we obserued?

The reason is Gods ordinance & iniunction, that Adam & all his issue Reason 1. shall labor for their liuing, and so pro­uide their bread with painfulnesse & sorrow, a iust reward for sinne. Man I cōfes, liues not by bread alone: yet as the end of Gods prouidence is, that man should liue, so the meanes of his prouidence is, that mā should liue by bread: which bread must needs be got by his trauell and tillage. A corporall substance is to be maintained by cor­porall sustenance, & as mā at the first was takē out of the earth, so will God haue the fruits of the earth to be his food as the fruite of his trauell: that so by the bread of the earth our bodies of earth may be norished & relieued. Our mortal life is vpholden by earth­ly meanes, and as meates are ordai­ned 1. Cor. 6. 13. for the belly, and the belly for meates: so death shall dissolue both it and them to earth againe.

[Page 36] The consideration whereof must Vse 1. cause vs with all chearefulnesse to honour God in the meanes, and so to vse them to his glory, and our ne­cessary good. He that will eate must labour in a lawfull calling, and get his liuing by his Christian painfulnesse. The slothfull man lusteth, and his Prou. 13. 4. soule hath nought: he will not plow because of winter, therefore he shall Prou. 20. 4. beg in sommer, and haue nothing. Therefore loue not sleepe, lest thou & 20. 13. come to pouerty, but open thy eies, & thou shalt be satisfied with bread. His meaning is, that the slothfull per­son shall fall into extreme pouertie: and though he beg to get his liuing, yet men shall haue no remorse of his miserie. And therefore such carelesse persons must take heed in time, and apply their businesses, if they will haue plenty and abundance, against the time of need: for as much food is in the field of the poore; so is the field Prou. 13. 23. [Page 37] destroyed without discretion. Be the ground neuer so barren, yet by Gods blessing it will yeeld the poore hus­bandman increase enough, by his di­ligent labour in tilling, and sowing the same in due season. And many a one (who hath a good stocke & fruit­full soyle) by neglecting the meanes, and not ordering things aright, waste all that they haue, and come greatly behind hand. For he that will not sow, shall not mow; and iustice it is with God, and men, that he that will not worke, shall not eate. Christians 2. Thess 3. 10. must not now looke for miracles, but vse all lawfull and ordinary meanes for meate: Christ would not turne stones into bread (as the diuel would Math. 4. 4. haue him) but reacheth vs to be dili­gent in our callings (though without carking and distrustfull care) and then Math 6. 34. sufficient for the day will be the tra­uell thereof.

Secondly, it reproueth and con­demneth Vse 2. [Page 38] all such as hinder this abun­dance of Gods blessings, by intercep­ting, or vtterly abolishing this myste­ry of tillage, to wit, all such persons as decay both houses and husbandries, that lay the land waste, and labour to make it a wildernesse in regard of men, fit only for a few such monsters in mens shape, and all kind of their cattell which they desire to keepe; ha­uing rooted out men (the image of the eternall God,) turned houses into bushes, and poore people into sheepe, preferring the fellowship of beasts before the societie of men, made like to God. Such kind of spoylers of their countrey may in stead of their neighbours (whom they haue rooted out) salute their oxen, sheepe and horses, which they haue nourished & increased. A fearefull wo is pronoun­ced against all such as thus dwell a­lone with the destruction of their brethren: Ioyning house to house, [Page 39] and field to field, till there be no place for the poore, that so they may be pla­ced by themselues in the middest of the earth. This is in mine eares (saith Esa. 5. 8. 9. the Lord of hoasts) and for this shall their owne houses one day be deso­late, and their great and stately palla­ces without inhabitant. These are wasters of their countrey, who de­light rather in Abimelechs plow, to Iudg. 9 45. sow the land with salt, (as he did the city) to make it barren and fruitlesse, then with good seede of corne and graine for the plentifull prouision of food for Gods people: and take grea­ter pleasure to sow the soyle with the innocent blood of their poore bre­thren, then in procuring the meanes of abundance of bread, by good hus­bandry and tillage; and so in Gods account do make their possessions fields of blood, purchased in effect Math. 27. 8. Act. 1. 18. with the hazard of the liues of Gods inheritance, for the want of food. [Page 40] And to speake the best of them, the seed which they sow in such waste & decayed places, is for the most part no better then sheep tritles and dung of their beasts, to make their pastures profitable onely for themselues. If beasts (saith one) could speake, they Bernard. in Cant. would exclaime against such men, & call them beasts, or worse then beasts, who onely rauen when they are hun­gry, and being ful do spare their prey. Aug. But these neither full, nor fasting, wil abstaine from deuouring One forrest is sufficient for many Elephants and beasts of diuers kinds to liue in, & to feed together. In the woods and wil­dernesse are an vnknowne number of Beares, Wolues, & Tigers; of Lions, Leopards, and Panthers, to omit so many Ostriches, Dragons, Satyres, & serpents. All these (after a sort) endure one another, & liue together in their seuerall continent: yet these most cruell and vnreasonable oppressours, [Page 41] as wilde Bores roote vp the forrest of their countrey and cōmonwealth, and like Wolues, delight in the de­uouring o [...] men, who are their owne flesh and proper nation. Their woods and parkes, and pastures, will not suf­fise them, but still they pale in, and put out. One Lordship, one country, nay a whole world (I warrant you) will not stanch and quench the hel­lish thirst of these insatiable cormo­rants. They licke vp the poore and Num. 22. 4. their possessions, as the Oxe doth the grasse; they eate them vp, as it were Psal. 14. 4. bread, and yet like greedy dogs can neuer be satisfied. This is the genera­tion Psal. 59. 14. 15 that the wise man speaketh of, whose teeth are as swords, and their chawes as kniues, to eate vp the affli­cted Prou. 30. 14. out of the earth, and the poore from amongst men, that tread vpon the poore, and take from them bur­dens Amos. 5. 11. & 8. 6. of wheate; such as buy the poore for siluer, and the needy for shoes: [Page 42] such as plucke off their skin from thē, and the flesh from their bones, and Mich. 3. 2. 3. chop them in peeces as for the pot, and as the flesh within the cauldron. The Lord hath sworne by the excel­lency of Iacob: surely I wil neuer for­get any of their workes. Shall not the land tremble for this, and euerie one that dwelleth therein mourne? Thou Amos 8. 7. 8. hast consulted shame to thine owne house, by destroying many people, & hast sinned against thine owne soule: for the stone shall cry out of the dust, Hab. 2. 10. 11. and the beame out of the timber shal answer it: Wo be to him that buildeth a towne with bloud, and erecteth a citie by iniquitie. The iawes of these Lions would be broken by godly Iob. 29. 17. Magistrates, and the poore oppressed people (that are as their prey) would be plucked out of their teeth. But they are great ones, and feare not the Princes sword; yet let them know, that there is a great God, who is a [Page 43] righteous iudge, and a reuenger of these wrongs: who one day will pro­ceed against them; whose word hath passed sentence already, neither will it be long before the execution come. They couet fields, and take them by Micha. 2. 2. 3. violence, and houses, and take them away; so they oppresse a man and his house, euen a man and his heritage. Therfore thus saith the Lord against this family, I haue deuised a plague whereout ye shall not plucke your neckes. Though such men dwell in desolate cities where none inha­bite but themselues, and where hou­ses Iob. 15. 28. 29 30. are brought to ruinous heapes, which they caused by depopulation and oppression of the poore; yet shall they not be rich [...], nor their substance continue, neither shall they bring their sumptuous houses to perfectiō: the flame shall drie vp his branches, & he shall go away with the breath of his mouth: feare shall dwell in his [Page 44] house, because it is none of his, and brimstone shall be scattered vpon his Iob. 18. 15. 16 17. 19. 21. habitation; his rootes shall be dried vp beneath, and aboue shall his bran­ches be cut downe, his remembrance shall perish from the earth, & he shall haue neither sonne, nor nephew, a­mongst his people, nor any posteritie in his dwellings. Surely such are the habitations of the wicked, and this is the place of him that knowes not God. Yet these men will not be reclaimed, still they build with one consent the towers of confusion; they will not be hindered and stayed, but Gyant-like make warre against God Gen. 11. 6. and the good of their countrey, to bring it to confusion vpon the face of the earth, & so openly in effect pub­lish to all, that they neither feare God in heauen, king on earth, nor diuell in hell: and proclaime to all the world, that there is no feare of God before Rom. 3. 18. their eyes. But a fire shall consume [Page 45] them, and as they haue deuoured sub­stance, Iob. 20. 15. 19. 20. 27. 29. so they shall vomite vp their sweet morsels, for God shall draw it out of their bellies; and as they haue vndone many, & forsaken the poore, and spoyled houses which they built not: so surely shall they feele no qui­etnesse in their body, neither shall they reserue of that which they desi­red: the heauens shall declare their wickednesse, and the earth shall rise vp against them. This is the portion of wicked men from God, and the heritage that they shall haue of him: for desolation and destruction are in Esay. 59. 7. 8. 9 their paths, and the footesteps where­by you might trace thē, are wasting, spoyling, and ruinating whole hou­ses and families. Like Rauens they build their houses high, and loue to liue alone; and like deuouring Kites, that prey vpon the carkasses of the poore. No seed can grow, for these Crowes, in the furrowes of the field, [Page 46] nor scant in the church, if they might haue their wils. For hauing destroied the commonwealth, they seize vpon the Church, and hauing wasted and taken away the bread of men, they challenge the bread of God, yea the shewbread and consecrate things, Leuit. 21. 6. 8. 17. 21. most vnlawfull for them to haue. They seeke to liue of the altar though 1. Cor. 3. 13. they belong not to the altar, but ra­ther take a couse to ouerthrow the whole seruice and sacrifice, and the seruants of God, that otherwise wold more chearefully and painfully at­tend vpon it. Dauid would not drink 2. Sam. 23. 15. 16. 17. that water which was drawne with such danger out of the well of Beth­lehem by his Worthies, though he longed and thirsted after it; yet he powred it out, for an offering vnto the Lord: but these men (though they haue no need) will drinke and carouse (in the consecrate vessels) not water, but wine, (adding drun­kennesse Dan. 5. 23. [Page 47] to thirst) though it be to the Deut. 29. 19. destruction and hazard of themselues & Gods seruants. Oh how much bet­ter had it bin for such, rather to haue spilt it on the ground with remorse (as a note of repentance) then in the end to be sure to drinke the dregs of Psal. 75. 8. Gods fearefull cup of vengeance, as a iust reward of this sinne? Yet see a lit­tle further the dropsie of these mens minds, and their horsleach humour, Pro. 30. 15. that makes their hearts as a graue after all vnlawfull gaine, and a very deuou­ring hell that will neuer be cloyed: Esai. 5. 15. they clayme all for their common, the whole world is not spacious & wide enough for their walke. These Moles (to speake the truth) vndermine the foundatiō both of Church & cōmon wealth, Prince & people: for though the king and subiects consist by the field that is tilled, yet still they decay it, & lay the earth waste, ouerthrow­ing poore mens plows in euery place, [Page 48] not letting so much as a poore Mill to wagge for all this, but are ready to take their tole (most basely and busi­ly) of euery poore mans bag; taking both tole and tithes: all is fish that cometh to their net, and a prey for their teeth, if they can once fasten their tallants, & tentors on the same. Is there no balme in Gilead? is there Ier. 8. 22. no Physition there? Why then is not the health of the daughter of my people recouered? But why speake I so lowd and earnestly to the back and belly, that haue no eares? Alas I see no salue sufficient to heale this sore, no medicine auaileable to cure this maladie. Let vs therefore looke vnto our God who is the alone Physition sufficient, and most excellent at such a desperate disease.

In that he seemeth to distinguish betweene field and field, as expres­sing Text. his mind, what field he meaneth that bringeth forth such abundance, [Page 49] so necessary, & sufficiēt for the king & his subiects: we learn in the last place, Doctrine 6. that there is no ground or field so ne­cessary and fruitfull as that which is in tillage. The seed which the sower Math. 13. 18. went out to sow in good ground (by his good husbandry, labour, and Gods blessing vpon the same) for one corne yeelded an hundred fold, for some other, sixtie fold, and for a­nother thirtie. And it is reported of Gen. 26. 12. Isaacks crop of sowing seed, in the land of Abimelech king of the Phili­stians, that he reaped the same yeare an hundreth sold by estimation: so the Lord blessed him, saith the text. And indeed, who is able to reckon vp the great increase of corne and graine that God doth raise out of the earth, by this his blessed ordinance of til­lage and good husbandrie, filling our houses, barnes, and garners, besides our rickes, houels, stackes, & heapes of graine without number and measure, [Page 50] sometimes gathered and got together in one land, (as in Egypt) and suffi­cient to serue and prouide for not only one country but many nations, as in the daies of Ioseph: who gathe­red wheate like to the sand of the sea, in multitude out of measure, vntill he Gen. 41. 49. left numbring, for it was without number.

The reason why such abundance Reason 1. of fruite proceedeth of tillage, is first, the naturall barrennes of the earth, in regard of Gods curse vpon the same, by the meanes of manssinne, which now without painfull plowing will not be profitable and plentifull.

Secondly, the blessing of God vp­pon his owne ordinance, when man 2. doth diligently and chearefully sub­mit himselfe vnto the same, in the Christian vse thereof, as more largely was shewed before in the reasons of the second doctrine.

Which serueth to confute the [Page 51] proud conceite of many gracelesse Graziers, and the presumptuous reso­lution of many greedie decayers of tillage, which set their acres decayed at such an incomparable valuation, so exceedingly multiplying their rents and reuenewes. Their great stockes and store of all kind of cattell, so easily heeded, and maintained, without great charge or toile, makes now their present state (as they suppose) vn­matchable: so that now they scorne at Iobs wealth (like Atheists) being farre beyond him, in oxen, sheepe, & all kind of cattell. Yet here (I assure them) is some difference, that his land cried not out against him, nor Iob. 31. 38. 39 the furrowes thereof made any com­plaint in his conscience: and that he neuer eat the fruites thereof without siluer, nor grieued the soules of the maisters thereof, as these men do in euery place.

Their innumerable tods of wooll, [Page 52] their heards and droues of fallings sufficient for the seruice of Court and countrey, they esteeme to be an incomparable credit, and gaine. Nay some of thē are not ashamed to say, that by this short course, they auoid the curse of digging & deluing in the Gen. 3. 17. 18. 19. earth, of plowing and sweating for their liuing, so iustly enioyned them of God to sinfull man. Thus they dare open their mouth not onely a­gainst Psal. 7 [...]9. men, but euen against their Maker, and heauen it selfe. These men wil liue by their own wits and waies, despising Gods will and word, which they cast behind them. Yet here let me reason a little with this greedie Psal. 50. 17. gripe, and decayer of tillage for his owne priuate gaine. What field is so fruitfull as that which is tilled? the a­bundāce of this earth is ouer al (saith he that is wiser then the wisest of thē all) whose experience so dearely bought, far surpasseth their conceits; [Page 53] who tried all their vanities, and many more, and therefore we may trust his resolution, and assuredly preferre it before all others.

These kind of men (perhaps) rea­son well for their owne persons and places: but where is their care for the Prince, and Gods people; for the Church and commonwealth? Their fields (I confesse) find many beasts, but the field that is sowne, feedeth both men and beasts. And here note thy charitie toward thine owne flesh: Thou carest for cattell, and art care­lesse 1. Cor. 9. 9. of Christians. Thou art kinde to thy selfe, and regardest not the state of the king and his subiects, that con­sist by the field that is tilled. But let the very beasts conuince thee, the Bees, and all creatures in their kinde who are not made for themselues, but for the common good. The sheepe yeeld both fell and flesh, the birds and beasts, their yong ones and them­selues; [Page 54] the Bees their honey, the Oxe treadeth out the corne, and the horse 1. Cor. 9. 9. beareth many heauy burthens, and al the creatures helpe for the common seruice, and reliefe of mankind: yet thou alone amongst the rest (& worse in this respect then all the rest) seekest onely thine owne gaines, and liuest to thy selfe, with the hurt of all o­thers.

But admit thou hadst thine owne will, in turning commons into pa­stures, and tilled fields into closing for thy cattell; where in the end wold be thy bread, without plowing and seedes time? Therefore when God would take away the curse of the world, he bringeth in this blessing, that seedes time and haruest, cold and Gen. 8. 22. heate, sommer and winter, day and night should not ceasse, whilest the earth remained. But these men by their crueltie would bring all to con­fusion, that the world cannot stand, [Page 55] if they be not stayed. And so iustly in­curre the curse of God, and his peo­ple: for as a blessing shall be vpon the Pro. 11. 26. head of him that selleth corne: so he that withdraweth it, the people will curse him: for as the one prouideth for their necessitie, so the other mer­cilesse men (by decaying of tillage, and keeping in of corne) do pro­cure poore mens miserie. Now if it be such a cursed sinne, to withdraw the corne in the daies of dearth, to make it dearer, that so men may vtter the very reffuse of their graine at any Amos. 8. 5. 6. rate: as those tyrannous oppressours did in the daies of Nehemia, who caused their brethren to gage their Neh. 5. 3. 5. 8. 9 lands, vineyards, and houses, yea to sell their sonnes, and themselues as slaues, for corne: how much more intollerable an oppression is it, to take away all necessary meanes of proui­sion, by tillage and husbandry? For if these men might preuaile, no corne [Page 56] would be come by for any coine, for any suite or seruice, for any pricke or prise. For where no oxen are, there the crib is emptie, but much increase Prou. 14. 4. cometh by the strength of the oxe. Where the means of good husband­rie is neglected, there is want of ne­cessaries, but by the diligent tilling of the land by teames and strong cattell fit for plowing, there is plentie and a­bundāce both for man & beast. How can such men pray, Giue vs this day our daily bread, that daily take away Math. 6. 11. the meanes of bread? Will they haue their bread, and not vse the means for bread, which is tillage? Is not this in plaine dealing to tempt the Lord? Math. 4. 7. Will they haue God to feede them miraculously, with Manna, as he did Israel in the wildernesse, to manifest Exod. 16. 15. his power? No, no; in Canaan God will haue plowing and sowing vsed, & therefore when Israel came thither Manna ceassed. I spare here to speake Iosh. 5. 12. [Page 57] how these vnnaturall oppressours of their brethren, cause the people (ma­ny times) to murmure against their God, and to blaspheme his name. Besides the strange rebellions, and outragious vproares and vprisings a­gainst their Prince and countrey. But is it not a wonder (to vse the words Lib 1. Vtop. Tho. Moore. of no meane man in his time) that sheepe that were wont to be so milde and gentle, and fed with small cost, should now become so wild and ra­uenous, to eate vp men, and lay waste whole countries? For these men (that enclose all the commons) they pull down houses, they ouerthrow towns leauing Churches to stand alone in some places, seruing only as a pen for their sheep. And so causing poore mē of all sorts to flit frō their dwellings, & many of thē, finding no houses to hide their heads in, do fall to sell their goods & houshold stuffe; and at last (hauing nothing left) are forced to [Page 58] steale, & so iustly be hanged for their labor, or at least go wandring abrode, as vagrant persons, neuer set on work: there being now small businesse, so many good husbandries and tillages being mightily decaied. And is it not vnnaturall (saith another) to turn men out to bring in sheep? Yet if they wil needs maintaine large pastures, and stocke them with sheepe, remember what God saith by Ezechiel: The sheepe of my pasture are men, & we Ezech. 34. 31. are his people and the sheep of his pa­sture; and the image of God in one Psal. 95. 7. & 100. 3. man is more worth then al the sheepe in the world.

Therfore to conclude with exhor­tation, Conclusion. let such as beare the face and haue the feature of mē, ceasse now to be such monsters any more: let not those that are called, and would needs be accompted Christians, be worse then Cannibals. Let them learne of sauage beasts, to spare their owne [Page 59] sexe. Yea let them know and acknow­ledge, that all creatures here below, are a thousand fold farre inferiour to him that is fashioned so like to the very Creator himselfe, and for whose sake all other things were made to serue. And since that God and nature enioyne them this duty, let them be seruiceable for the best good of their poorest brethren, and still remember that the earth is no step-dame if it be not abused, nor our God any niggard (in prouiding for many millions of men and beasts) if his owne sancti­fied means be not despised. Let them not therefore now labour any longer to reduce the world to a confused Chaos, by inuerting, deforming, and quite defacing the most sweete and amiable order that God hath institu­ted. Let not the Courtier (I say) con­temne the Carter, by whose toile and tillage of the earth, both king and state consisteth. And as they loue the [Page 60] life and honour of their Prince, so let them labour to vphold the plow, the abundant profite whereof sur­passeth all. Let them tender the state of the countrey, Church, and commonwealth, wherein they liue and breathe, the life of God and na­ture. So shall they be free from great offences, most iustly ministred by their former wicked wayes, to al sorts of men that hither to haue sustained the smart threof. So shal God be bet­ter serued, Christian Magistrates & Ministers more worthily and honou­rably maintained and respected: and (which is a ioy surmounting all) they shal haue profit sufficient, with sound peace of conscience, besides the praise and prayers of all that feare the Lord; in steed of many bitter curses, most iustly caused by their former wicked courses, &c.