CHAP. I. God speede the Plough.

HE that well beginneth (for the most part) well succeedeth,A good be­ginning hath the like end. as that Buil­der which best plotteth, best prospereth: And truly, wel he beginneth,Eales. 12. 1. and soundly he plot­teth, who, remembring his Creator the sooner in his youth, beholdeth his face, and seeketh in all his endeuours to glorifie his blessed name.

This method hath our heauenly and most lear­ned Schoolemaister taught and prescribed vs in his doctrine: First seeke yee the kingdome of God and his righteousnesse, and rightly obserued the same in his life and actions for our imitation, when (according [Page 2] to the prophesie of the sweet PsalmistsPsal. 16.8. of Israel (He set Iehouah before his face, who therefore stoode at his right hand to the ioy of his soule, and stabilitie of his glory, when others fell. And heere is both standing and falling, for where this rule is not holden, the waight of the walls (as laide on a sandie foundation) is with Nimrods Babel subiect to a sodaine downe fall.Gen. 11.9. The very sweete Spow­sesse (whom King Saloman bringeth in reporting her aduentures) seeking for her Soueraigne,Cant. 1.3. found him not, because she obserued neither the due time, nor the true maner thereof: For shee sought him in her bed by the nights: that is, in voluptuousnesse and securitie, signified by the bed, and by ignorance and errors, noted by the nights.

Ioh. 21.6.In like maner (as the Euangelist tels it) the Apostles of our Lord (not yet fully confirmed) went forth to fish, and caught iust nothing, for that they laboured in the night, neither regarded to cast forth their nets on the right side of the Shippe. But that the holy Spowsesse might best finde him whom her soule lo­ued, she is taught by the watchmen, how, where, and to what ende to seeke him: and that those vnfortunate Fishers might catch, they are adui­sed by their Maister, both to labour in the bright morning, and to cast out their nets on the right side of the Shippe: that is, to labour with knowledge and integritie, as such as are beautified with Vrim and Thummim.

The Lord GOD, willing that wee should take this course without feare or fainting, as well [Page 3] for the obtaining of things necessarie,God will that we sho [...]d pray vnt [...] him at the be­ginning of our labours. as for the comfort of our soules and glorie of his name, commandeth vs to call vpon him: to aske, to seeke, to knocke, yea, and to continue this ex­ercise.

Next, to encourage and animate our spirits, he hath promised to heare vs, and to grant that what­soeuer wee shall aske or desire of him in the name of Iesus.

Thirdly, the Lord, being as good as his word, granteth and giueth, vnto such as cal vpon him, euen his holy Spirit, and all things needfull, as well for their bodies as for their soules. Fourthly, as the ne­cessitie of man prouoketh it, so is the exercise of ho­ly prayer most sweete and comfortable. Therefore the godly in all ages haue beene in this much de­lighted, and felt the greatest solace in the middest of their greatest afflictions, perswading, that as they set the Lord before their eyes, hee was to them as their father, both willing to blesse, and declaring his power to preserue them: and therefore praying vnto him, they call him their father in the hea­uens.

Noah, the eight Preacher of righteousnesse, as he before faithfully depended on the Lord his God, from whose grace he had both cōmenced and pro­ceeded in that great work of the Arke, wherin Gods glory and Noahs faith did appeare:Gen. 8.20. So comming foorth thereof, hee aduentured not his husbandry vntill he had built an Altar to the Lord, and laide thereon his oblations, to the honour of his name.

Abraham, being called out of his owne countrie by the Lord, euer placed him in his eyes, offred Sacrifices vnto his Grace,Ge [...]. 12.7. &. 24.14. &. 28.20. and thence proceeded to the performance of his word. Also his seruant Eleazar, being sent from him with a charge in the Diuine feare, first inuocated the Lord, desiring him to prosper his iourney. The same rule obser­ued Moses, Dauid, Saloman, and other the godly of those times. In the new Testament, we haue the blessed examples, not onely of our Lord Iesus praying to his father; but also of his holy Apostles and Disciples, who gladly learned and followed him therein.Act. 1.14. In the first of the Acts, when they had assembled about the choyce of Matthias in Iudas place, they had not onely Preaching, an orderly choyce of persons, and casting of Lottes; but also (and that chiefely) prayers, as where­by they might moue the Lord to supply and to ef­fect that, which neither themselues, nor any other (without his holy hand) was able to performe for his glory.

All the which was purposed and done, not onely for them then,An example for vs to seek the Lord be­fore all things. but also for vs now, and chiefely for the Teachers and Ministers of the word, that they might not onely bee willing to bestowe their studies and endeuours to Preach and divulgate the word, and the same to confirme by their owne godly examples: but also both to prefixe and af­fixe mette prayers to the same, thereby to desire the Diuine ayde, by whose grace and blessings those labours of theires in his Vineyarde and [Page 5] husbandry, might bee made fruitfull: yea, and that wee might knowe, whether they either teach others, or heare others teaching them, there is no fruite or encrease to be presumed or expected from the power or practise of man, but from the Lord, who onely giueth both to the speaker, and also to the hearer, not onely a tongue to speake, and an eare to heare, but also that fruit and profit of either, as whereby his name might bee glorified, and themselues edified and comforted for eternall life.

Moreouer, the very heathenThe heathen how they be­gan. Poets, and wisemen of the Gentiles, haue not neglected, but most care­fully regarded to begin their workes with the Inuo­cation of those diuine powers which they most af­fected & worshipped, as frō whose graces (they were perswaded) their labours and studies might enioy the happier fine: whereof followed this Distich. A [...] loue fit orfum, ne Serpe [...]s det tibi morsum.

And therein, howsoeuer some haue vainely hun­ted after the praise of worldly men, the better sort (as Philemon, Socrates, Plato, and such) did euer ayme at the Glorie of the highest power, the which they placed for the chiefe scope of their labours, and therefore from thence expected ayde, and conti­nuall assistance.

But by how much greater the worke in action was of estimatiō, so much the more regard they euer had of this ground-plot: knowing, that as the weake­nesse of humane abilitie and slendernesse of mans witte, coulde neuer of it selfe effect any thing [Page 6] 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, r [...]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 [Page 8] 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, frō 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, [Page 9] 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 [Page 10] 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 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 [Page 11] 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 argumēt of God, loue to man. [Page 12] 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 cōmeth 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. Ʋers. 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 [Page 13] 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 cōmandement, 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 3 [...]. bushes and thornes, into the which he knew well it booted him little to cast the soueraigne seede, vntill the same were cleans [...]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 [Page 15] 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 [Page 16] 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 [Page 17] 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, [Page 18] 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.

1 That which is chiefely required is comprehen­ded in two words, Righteousnesse and Mercie.

2 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 [Page 19] 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 dedicate themselues to his most excellent glory, to and for the which, there is e­uer required that bright Vrim & perfect Thummim, prescribed in the diuine Law. And this (no doubt) would the Prophet signifie vnder those two gene­rall wordes, Righteousnes and Mercie, as that where­in the whole Law is perfected and performed:The office of Iustice: and of Mercy. for as the office of Iustice is to will well (as to euery man his due) so the office of Mercie is to doe well (as dis­posing of that, which Iustice willeth) in a iust ana­logie.

And for our better instruction, we may obserue this order. First to consider, how either of these two words, Righteousnes, and Mercie is defined and accepted in their common signification, and as placed apart, and abso­lutely in the holy Scriptures.

Next, how they are defined and taken in a more especiall acceptation, and combined together the one with the other, or hauing the one relation to the o­ther.

Thirdly, what is ment by the sowing in Righteousnesse, and reaping after the measure of Mercie.

Fourthly, too, and for whose vse and especiall benefit those vertues are prepared and made profitable.

CHAP. III. The Subiect or things required: and first of Righteousnesse.

THere be, who either not well vn­derstanding the word, or wedded to their owne affections, labour to abridge and restraine the scope thereof to three particular workes of Mercy, as namely, almes deeds, prayer, and fasting: in regard wher­of,Rhem. Testa. in mat. 6.1. they blush not to transl [...]te the word Almes­deede into Iustice: as, Take heede yee do not your Iustice before men. Others, apply it to iudicials, iudge­ments, and distributatiue Iustice, as if the Prophet aymed onely to these things, and rather to that par­ticular dutie which euery man was to regard and performe in his owne person and place, as well to­wards the Lord, as towards all men. But sounding the ground of the Hebrew veritie, we finde that the word is of an higher nature and a greater content. The word in the Hebrew is Tzed [...]cah, The significa­tion of the word Iustice, or Righteous­nesse. the which the Septuaginta haue translated, Dicaiosune, the Latins, Iustitia, from whence wee haue the word Iustice or Righteousnesse: betweene the which two wordes wee [Page 21] neede not to place that difference, which our ad­uersaries would compell vs, who whiles they en­deuour to attribute somewhat to the abilitie of mans nature in the demerite of saluation by his own Iustice, they assay to robbe Christ of his glorie, and declare themselues rather heathen Philosophers, then the Disciples and followers of the King of Righteousnesse.

But howsoeuer be the acceptation of the word, the thing thereby signified hath bin of diuers men diuersly defined: and although of the better sort (both of the Philosophers and of the Diuines) it hath not beene extended to an equall analogie of consent in all parts: yet hath there not beene any great difference touching the foundation, nor haue they much erred from this generall scope that Iu­stice is not onely that Vertue, A definition of Iustice. or habit of the minde which is most agreeable to nature, reason and maners: but that which (before all others, hath a certaine communion, or fellowship with God, in equalitie or likenesse. Pro. 22. Which de­finition is compounded of an vniuersalitie, and a particularitie: The former comprehendeth those diuine motions which are inspired into mans mind by the holy Ghost: The latter those particular duties required of man towards man.Phil. Me­lant. Clem. Alex­and. To yeeld eue­ry one his due And this did that learned Philip take from Clement, where in after the sentence of Symonides (the which Plato also re­ceiued) there is found Vis tribuendi suum cui­que: A vertue or power of yeelding to euery one his owne.

Others restraine the word to that good affection [Page 22] or motion of the minde, whereby a man wisheth that onely to another,Do to ano­ther as thou wouldest he should do to thee. which hee would gladly should betide himselfe: and againe, would not that any thing should fall on any other, which he would should not fall on himselfe: the which (indeed) we grant a particular point of this vertue, but not that which comprehendeth it, except wee would con­clude the whole within some certaine parts of the same. Therefore Lactantius approacheth neerer to the veritie: affirming Iustice to be that vertue which hath both Pietie and Equitie, Pietie and equitie. the first whereof respe­cteth the holy Religion and right GODS ser­uice; the second, the honour and benefite of man.

Another allotteth vnto Iustice, Equalitie, Equalitie. Medie­tie Medietie. and Stabilitie, Stabilitie. defining it to be a constant and per­petuall will, which giueth to euery one his right: and it is called a will, for that the Art of Iustice is voluntarie, and not constrained: for then were it not a vertue.

Constant, to designe the stabilitie of the good purpose, 3. perpetuall, to declare the perseuerance of the Action: and againe, this perpetual will is dou­ble, as first in the consideration of the action of the iust persons which lasteth for euer, as the wil of god, next of the part of the Obiect,Ansel. his de­finition of Iustice. Maiori reue­rentiam, part concordiam, &c. which would euer in some sort be doing somewhat. But Anselmus ma­keth this more plaine, defining Iustice to bee that libertie of the minde which duly yeeldeth to euery one his proper dignitie: As to an elder reuerence, to an equall con­cord, to an inferiour discipline; to God obedience, to thy [Page 23] selfe holines: to an enemie patience: to the needie the worke of mercie. For all these good fruits the Tree of Iustice yeeldeth, being (indeed) all,Obedientia secundum le­gem seu vir­tus congruen­tia cum tota lege: seu eum Deo. All vertues contained in Iustice. & so much as the law of God requireth. And therfore it hath bin also not amisse defined, An obedience according to the Law: or a vertue agreeable with the totall Law, or with God. In such an acceptation the Philosophers haue vnder this word vnderstood all Vertues, yea, and the same which they call Vertue. Therefore as Chaeremon (after Theogius in his Elegies) saide, that Prudence contained in her all good things: so the famous Aristotle wrote of Iustice, that shee summarily comprehended all vertues. Arist. li. mor. Nico. The same hath Plato in his Dialogues, En dè dicaiosynem sullábdén pas, aret, estin: and no doubt to this scope aymed the learned Latin Poet, when hee saide; Discite Iustitiam moniti, & non temuere Diuos, Virgil. howso­euer the Commentor on Alciatus Emblemes hath constrained the signification thereof to the morall vertues.

To be briefe,The accepta­tion of the word Iustice in the holy Scriptures. howsoeuer the word hath beene or is taken, either for the Iustice of Nature, or of the Lawe, or of manners, or for any other particular vertue or habite, either priuate or publique, it is certaine that the word absolutely placed in the holy Scriptures (especially in the old Testament) noteth not only that diuine motiō which is agreeable with the lawe of God, which is enkindled of the spirit of God, by the which a man resemble the image of God, in the which he was created: but the fear of God, obedience to the Lawe, holinesse, integritie, honestie, [Page 24] goodnesse, and grace: and therefore (as the Genus or generall voice of all vertues) it hath beene rightly opposed to the Hebrew Reschayah, or Greek Adikia, that is Iniustice, the generall voice of all malice, transgression, guiltinesse, profanity, impiety, naugh­tinesse, and vice.

Thus therefore the holy Psalmist placeth those two wordes opposite the one to the other; Thou (speaking to God,Psal. 45. louest Iustice or Righteousnesse, and hatest Iniquitie or naughtinesse. The same ob­serueth Saloman, Iustice preserueth the vpright: but Wickednesse ouerthroweth the sinner. In which two places there is found a diuers acceptation, and re­ward, according to the diuersitie of the persons and their contrarie qualities: God loueth the one, hee hateth the other: the one he saueth, the other hee destroyeth: for thus being contrarie in nature and qualitie, they may not partake the like life and lot.

And as in those two wordes, namely Iustice and Iniustice, or Righteousnesse and wickednesse, hath beene well obserued the oddes and difference be­tweene all vertue & all vice: so by two other words of the same rootes, is set foorth the contrarietie be­tweene the persons in whom those contrarie quali­ties raigne and beare sway: the first whereof hath the Hebrew Tzadic, expounded by the Greeke Di­caios, by the Latins Iustus, and by vs translated, A Iust, or Righteous person. Such as was Abel, and Noah, and Abraham, and Lot, and Zacharie, and Elizabeth, and Iames, and other like, who al­though [Page 25] as beeing men they were not free from originall guilt, were neuerthelesse before manie others cloathed in the habite of vertue, accepted with the Lorde, approoued by an honest life be­fore men, and set forth for examples of imitation, to the posteritie. The second word is Raschay, and is translated by the Apostle, Adocamos, that is, vniust, wicked, vnquiet, a troubler, a seditious and damned person. Such as was Cayne, and Nimrod, and Esau, and Saul, & Iudas, and their like, whose iniquities and naughtie natures are depainted forth to be abandoned. And of this contrarietie, vnder those two wordes, we haue many testimo­nies both in the old and new Testament. Abraham (speaking to the Lord touching the ouerthrow of the wicked Sodomites, amongst whom as yet in­habited righteous Lot) saide:Gen. 18.23. And wilt thou destroy the lust with the vniust? the righteous with the wicked? And shall Catzadic Caraschay the righteous be as the wicked? that be far from thee. Dauid also in the Psalm, by the same words makes the like common diffe­rence betweene those two contrary persons and their liues, the which hauing described, thus con­cludeth: For the Lord knoweth the way of the righte­ous, and the way of the vngodly shall perish. Psal. 1.6. Prou. 12. Vers. 2.5.6 16.12.13 14.21 26. Eccle. 3.17. Salomon no lesse then nine times in one Chapter of his Pro­uerbs, puts the like differēce vnder the same words, betweene those vnlike persons. And in his Prea­cher he saith: I said in mine heart, God shall iudge the righteous and the vngodly. Finally, to those two per­sons, as to those of a farre contrary constitution, [Page 26] nature, qualitie, and life, the Sonne of God, both applieth a farre contrary title, and also to either of them giueth a contrary reward: when to the one (that is the Righteous) hee saith, Come yee blessed of my father, receiue the kingdome prepared for you from the beginning of the world. And to the other, (that is the wicked and vngodly) hee saith, De­part yee cursed into euerlasting fire, prepared for the Diuel and his Angels. But hereof wee shall speake somewhat more in the combination of those two vertues, Iustice and Mercy, hereafter in place conuenient.

The holy man Iob speaking of this Vertue, declareth what the same is, with the true vse thereof in his owne person.Iob. 29.14. I put on Iustice and it couered mee, and iudgement was as a Roabe and Crowne. For the godly being cloathed in this ha­bite, haue therein neither rent nor seame, beeing artificially wrought and composed of many gol­den threedes; as Faith, Loue, Charitie, Hope, Prudence, Chastitie, Diligence, Liberalitie, Mer­cy, Goodnesse, and other like: the which in the A­pocalips are called the pure raines of the Bride:Apo. 19.8 and interpreted in the Plurall number, the Iustificati­ons of the Saints.

In regard hereof, Noah was witnessed to be (Isch tzadic tamim) A man righteous and perfect, Gen. 6.9. or righ­teous of perfections, that is, iust and mercifull: in the which sense Christ calleth him a iust man, which is a man of mercies. The prophet Ezechiel Ezec. 18.5 descri­beth such a man generally, in two points, that is, he forsaketh euill, & he doth that which is good: and [Page 27] then (soone after) he numbreth vp certaine parti­cular vertues, alluding as to that of Dauid in the first and fifteene Psalmes. And thus the wise Col­lectors of Salomons Ecclesiasts, Gal. 12, 13. hauing declared his contempt of the studies, deuises, and vanities of worldly men, reduced all his particular & sundry precepts touching mans righteousnes & perfecti­on, vnto two general heads: that is to say; Fear God, and keepe his commandements: the which (as they te­stifie) is the whole dutie of a man, as whereof hee is esteemed iust.Noah was iust, and walked with God. Gen. 6. And this was notably expressed in that excellēt cōmendation which the holy Scrip­tures giue vnto that righteous man Noah, before mentioned, who hauing the habite of vertues, walked with God: which is so much to say, as that he had conformed himselfe, or applied himself in all things to the Lord: the which may be well ga­thered of the word Hithhalech, which being con­iugated in the Hebrew Hithpael, hath a reciprocall signification, & noteth, that Noah dedicated, con­secrated, applied, and conformed himselfe vnto God: that is, in holines, righteousnes, and perfecti­ons. Loe, thus we see what is ment by the word Iustice, or Righteousnesse.

Neuertheles, as one thing ought to be conside­red with another, that thereof wisedome may bee had: wee must note,This is not wrought of mans abili­tie: but by God. that yet there is no righte­ousnesse, no iustice, no vertue, no perfection, nor any meet conformity of man to the diuine image, that is either wrought or effected in man, of mans owne witte, wisedome, studie, industerie, action or merite: for thereof is man vtterly [Page 28] depriued, seeing that euery man is a lyar, a vaine thing, and being a sinner, hath euer neede of the grace and mercy of God: but all the abilitie, wise­dome and sufficiencie of man, and euery good gift, commeth down from him that saith vnto his people: I made thee that thou shouldest serue me; that is, God Almightie, to whom belongeth the king­dome, the power, and the glory for euer. For as the learned Doctor saith: In omni opere bono, non 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 toward [...] 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 [Page 29] 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 [Page 30] 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 precedēt grace which proceedeth from the eter­nall loue of God in his sonne: the Which we may explane by a familiar example, (though taken frō an heathen History) without iust offence. Valerius Maximus, Valer. Max. Lib. 2. among his examples of memorable [Page 31] deeds, maketh mention of one Liuius Torquatus Manlius, a noble Consul of Rome, and of his Son [...] 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 know­ [...]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 presētly 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 mili­ [...]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 approbatiō. Gen. 6.8.9But 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 1 holy Noah. It is reported of him: First, that he found 2 grace in the eyes of the Lord. Secondly, that he was a 3 righteous man. Thirdly, that he was perfect. Fourth­ly, 4 that he walked with God. In that he found grace, 1 are two things obserued: First, that the Lord lo­uing him, did fauour him: next, that hee gaue him 2 faith wherby to finde and apprehend that diuine grace. In that hee is saide to be righteous, wee are taught that the Lord who had fauoured him, and graunted him faith, did also approue and enable him for his diuine seruice, whereof hee was not onely esteemed, but was indeed a righteous man. 3 Thirdly, hee was clad in the full habite of vertues, 4 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 [Page 25] 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 [Page 36] 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 cō ­passion: 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 definitiō 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 [Page 37] onely in externall actiōs. 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 nostr [...] 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 4 and last point is, that we exhibite and bestowe on [Page 38] the afflicted for his cōfort, not another mās 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 cō ­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 mē, 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 1 not: thirdly, forgiue. Fourthly giue. An [...] finally, in an 2 other place he produceth sixe brāches or works of 3 Mercie, in that saying to his Saints, standing on his 4 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, [Page 39] to harbour, to burie. But because this belong rather [...]o th'externall action, then to the minde, & there­ [...]ore may not fully expresse the whole vertue (al­ [...]hough they declare her in the workes) some o­ [...]hers combyning this latter, with those former words of Christ, doe gather both from th'one and [...]he other, fourteene branches of this tree:14. Bran­ches of Mercies tree. whereof [...]euen may be applyed to the exercise of the body, [...]nd seuen to the affection of the minde, and comprehended them all in this Tristich.

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, [Page 40] 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 [Page 41] good vnto all that neede the same. In the which (no doubt) hee had an eye to the Doctrine of his Maister, who in his true exposition of the Lawe,Mat. 5. & 6. and 7. willeth that this goodnesse bee extended euen to our enemies: as (it is before remembred) Loue your enemies: Blesse them that curse you: do good to them that hate you pray for them which hate and persecute you: Following therein the example of our heauenly father, who maketh his Sunne to shine as well on the e­uill, as on the good: and giueth rayne both to the iust and vniust: and is mercifull vnto all. To this he addeth a reason; For if ye loue and doe good to them, that loue & doe good to you, what reward haue you? doe not the Publicans euen the same? To and for this, wee haue also the examples of many good men: as of Abraham, whose good deedes Ghrist commendeth: of Lot in Sodom, of Noah in the old world, of Moses in Egypt, of Dauid in Israel, of Ne­hemiah Neh. 1.4.5.6.15. in Iudeah. And in the new Testament (be­sides Zacharie, Elizabeth, Lydia, Cornelius, Labitha, Anna, Martha, Mary, Paul, Stephen, and such,) wee haue the most perfect example of the Lord Iesus himselfe, who though God became, and dyed for man to bring him to life, euen then, when man was sinfull and an enemy vnto him.

CHAP. V. The generall signification of the word Mercy.

AS the word Iustice or Righteous­nesse before mentioned (as so placed alone) hath a very large signification, comprehending (as in one word) the summe and habite of all vertues, and so the whole dutie of a man: euen so, this Word Chesed or Mercy (in the like sort accepted) is extended to the same; but yet so, as that therein Iustice is decla­red and perfected. For Mercy, The mercy of God. as it is applied to the Lord, signifieth not onely his free remission and pardon of our sinnes (as it is before saide) but also all those good motions, waies, blessings, graces, and meanes which hee bestoweth, vseth and ap­plieth to the calling home, redemption, and pre­seruation of them whom in his eternall loue hee hath elected and predestinated to life in his sonne Iesus. Thereof the Lord saith (by the Prophet Ie­remy) I haue loued thee with an euerlasting loue: there­fore in Mercy haue I drawne thee: Ier. 31.3. yea, vnder this word (and that most cōmonly) in the holy Scrip­tures, are signified all and singular those graces, bounties, benefits, blessings, and whatsoeuer good things the Lord our God of his meere loue, fa­uour and good wil, powreth forth and bestoweth [Page 43] 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. [Page 44] 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: [Page 45] 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 1 required of man: the latter the reward or benefite 2 that man is to expect thereof:Isay. 55. as elsewhere it is [Page 46] 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 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 1 and Religion.

2 Now therfore, we may first gather & consider of 3 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 [Page 47] loue Mercie. The like hath Zacharie, saying in the Name of the Lord: They shalbe my people,Zach. 8.8. and [...] wil be their God, in Righteousnes and Mercie. To [...]e short, Christ Iesus in the newe Testament,Mat. 5. ha­ [...]ing pronounced them happie that hunger and [...]hirst after Righteousnes, by & by added: Blessed [...]e the Mercifull. In this, and many other places, wee finde not onely the apte coniunction & com­mendation of those two vertues so placed: but [...]lso the glorious rewarde of the same annexed [...]hereto, as that which orderly followeth the peer­ [...]esse plough of Pietie in the true vse.

And truely, as wee haue found for the former,2 Examples of practise. [...]s Iustice and Mercie disioyned and set apart, & for [...]ither of them (besides the testimonies) many no­ [...]able exāples of practise, so also haue wee for those [...]oth conioyned, as wherin the Saints of yore de­ [...]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 instru­ [...]tion and example thereof to all others in posteri­ [...]ie, who seeing and considering well of those ver­ [...]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 [...]eported of Noah, that hee was not onely a righ­ [...]eous man, but also that he was perfect & walked w^t God: Abraham being a righteous man,Gen. 18, declared himselfe mercifull in his kindnes to the Sodomites, [Page 48] to Lot, Gen. 18. to the Angels, to Strangers, and in a word in many such workes of Mercy.Iob. 1 8. Epoc. 32.3 [...].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 the [...] 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 Prophe [...] 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. [Page 49] 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 mē: but hath bin, and is, & shal be (by [...]he [...]a rāt 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 [...]he worde of the Prophet in this place: for wee must vnderstand, that our Lord distinguisheth of [...]he word Righteousnes or Iustice: and as a learned [...]ather writeth, Nisi esset institia falsa; Iustitia Dei [...]on diceretur vera, were there not a false Iustice, the [...]ustice of God should not be called the true Iu­ [...]ice. But the Iustice of God is called (as it is in­deede) the true Iustice: therfore there is some o­ [...]her Iustice, which is the false Iustice, and lyable to [...]hat reprehension of the holy Ghost, neither (as [Page 50] the case now standeth) is there any Righteousnes either naturall, morall, legall, pharisaicall, or po­liticall in man, which may be iustly exēpted 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 foolishne [...] 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. 16.1 [...] is condemned for a sinne, seeme the same neuer so goodlie to the eyes and iudgement of men. But that wherto the Prophet Hoseas ex­horteth, is that Righteousnes of God, and the true & perfect Iustice of the LORDS Elect,Hos. 10. after the which as from a cause, there followe for ef­fects good Actions, good endeuors, good works, and an holie and sounde life, in and by the which a man is iustified and commended before men, as hee is iustified and commended in the sight of God by the former: The former is called Iustice: the latter is called Mercy. And as the former is ta­ken for the cause,Calu. in Hes. 10. the latter for the effect, or the one for the tree, the other for the fruite: so is this latter made the definition of the former, being in­deede the very Symbole or signe, as whereby the Righteousnes of God in Christ, by the which we are approued with him, is plainely expressed and set forth as elsewhere it is said, that the obseruati­on [Page 51] of the second table of the law, plainly testifieth the true performance of the first Table. Therfore,Faith ex­pressed by dec [...]es. Matt. [...]5. aswel to teach & perswade this vnto the Saints, as to comfort & encourage them in their dutie ther­in, Christ remembreth and commendeth in them, rather the obseruation of those workes of the se­cond Table, then those of the first; that is, their workes, before their faith, as that wherby indeed their true faith appeared: therefore he saith not, I was hungry, thirsty, naked, harborles, sick and in prison, and ye beleeued in mee: but he said: I was thirsty, & ye gaue me drinke: naked, & ye cloathed me: harbourles, and ye lodged me: sick, and ye visited mee: in prison, and ye came vnto me. Thus he commen­ded the work which expressed the faith: for, as a learned father wryteth (after the saying of Saint Iames) Pistis choris ergon necra, hos erga dicha pisteos. Gre. Naz. Eisto ha [...]i­on baptis­ma. Iam. [...].18 Matt 5. Faith is dead without works, euen as the wo [...]ks are dead without faith. Therfore it was the counsaile of the same Apostle, that we should declare our faith by our workes, alluding to that Commandement of the Lord: So let your light shine before men, that they may see your good workes, &c.

In this cōsideration, let vs remēber that (as I said) the Prophet Hosey commendeth to vs a double Iu­stice, whereof, the one is before God, the other is towardes and before men.Ro. 3 2.24.8. 1. Cor: 1 30. Ia [...] 2. [...].2 [...]. Of the former spake Paul: saying, wee are iustified by faith: and Christ is our righteousnes. Of the latter spake Iames, wee be iustified by works, and Abraham was iustified by works. And as eyther of them (as the cause, the time, the [Page 52] persons, and the occasions required) haue duely attributed aswell to faith, as to works,Faith and works. the due pre­rogatiue, and honor of both; so haue they taught and esteemed not onely the one, but both of thē necessarie in a godly man.

The first, which is the tree, or cause of the lat­ter, is defined in the Newe Testament,Our Righ­teousnes before God of two parts. to be our Reconciliation with God, by the means of Christ Iesus our Mediator: Or, our Approbation with the Father, through the merite of the Sonne. Or, the free Remission of sinnes, obtayned by them which beleeue in God, and by the which, we who who are guilty, God pronoūceth iust, for the sake of his Sonne. And this defintiion hath two ge­nerall partes: the one, is remission of sinnes: the other, is the imputation of Iustice: A remission of our owne sinnes: An imputation of the Iustice of another: wherin, there is a fit allusion to the order and vsage of a gratious Prince, towards his guiltie Subiect, whom notwithstanding his faulte, hee doth not onely pardon for his offence: but also doth adorne with benefites. The sinne is pardo­ned through him, by whose Iustice and merite we are approued and pronounced Righteous, & that is, not by any Angell, or man, or any other crea­ture whatsoeuer (which were not onely ashamed, but also blemished by mans sinne) but only in, & by the holy Messias the Lord Iesus, who (indeed) for that purpose came down from his Father, and died, and with his pretious blood payed the debt of our transgression, and set vs at libertie: yea, he [Page 53] beautified vs with the glorious beautie of him­selfe. Of the former member of this our Iustice, wee haue a notable testimony of the Lord in Isai­ah: Isa. 53. [...]1 where he saith, My righteous Seruant (meaning Christ) shall iustifie the multitude with his wisedome: and how? he tells, for he shall beare their sinnes. And that approoueth the Apostle: where hee saith of Christ, that he bare our sinnes in his body, 1. Pet: [...].21.14. hanging on the tree, when there was no guile found in his mouth. To this belongeth that example of the Publican,Luke. 18. whom the Lord approued before the proud pha­risie: for he prayed for pardon for his sinne which he confessed, and that being granted, hee was said to be iustified: for his sinnes were not imputed, & therefore both after the Testimony of Dauid, and of Paul, he was blessed:Ro. 4. [...].8 Gal. 3.8. as blessed is that mā to whō the Lord imputeth not sin. Of the latter member of this Iustice, the same Apostle speaking, saith, that God imputed Righteousnes to thē that beleeued: that is,1. Cor. 1.30. the Righteousnes of Christ, to the faithful: & that he is made vnto vs of God, not onely wisedome, sancti­fication and redemption: but also Righteousnes: and in one other sentence, he comprehendeth ei­ther member thus: Christ dyed for our sinnes, Ro: 4.1 [...]. & hee rose againe for our iustification: that is, he dyed to a­bolish sinne, and rose againe to worke our perfect Righteousnes.

This is our Righteousnes with the Lord,The order of our Iu­stification. to the which the former Iustice must be referred, & the order therof, in the merite of the Sonne of God, is as followeth. viz. First, we consider the eternall [Page 54] loue of God to mankind in Iesus Christ before all worlds: according to that saying: I loued thee with an euerlasting loue. Secondly, his diuine grace and fauour, wherby he powreth forth on vs of his di­uine blessings: as of whose fulnes, we all receiue grace vpon grace. Thirdly, his Mercie, in drawing vs vn­to him: as hee saith by the Prophet: By my mercie haue I drawen thee vnto me. Fourthlie, the merite of Iesus Christ, working & deseruing it in the Iu­stice of his Father. Fiftlie, his perfect Righteous­nes, the which of that his loue, grace, mercie, and merite extended vnto vs, Christ is made ours, and his graces and vertues esteemed ours, in & by the which,Mans me­rite exclu­ded. we are accepted (as is the Sonne or Media­tor) Righteous and glorious before God. Thus farre forth we finde man to be vtterlie excluded, not onely from all merite, but also from all action or meanes in himselfe of this Iustice, and therfore hath hee no cause to boaste, of that 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 shalbe full safe and surely de­fended [Page 55] from all danger of losse. And therfore (in­ [...]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, [...]ut being most strong, he vanquished and subdu­ [...]d Satan and all his Angells to his power, as wher­ [...]f he said: The Prince of the world commeth, Ioh: 22.3 [...] & 14.30. & 16.14. and fin­deth nought in mee. Againe, Now is the iudgement of [...]his world, & the Prince of this world is cast out. How­beit, the faithfull neuer want, nor are they denyed [...]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 ourA book [...] 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, [Page 57] 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 [Page 58] 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 argumēts, to thē who thought that a bare faith had bin ynough for a mā to come to heauē, 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. [Page 59] 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 heauēly 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, [Page 60] 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: [Page 61] & the fourth doth briefly expound the metaphor.

Indeed the prophet tn this chapter before these words tooke vp a ParableA 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 [Page 62] 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, [Page 63] 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 and commended vnto man, as that he should eat and liue of the labours of his hands: so haue not onlie the godly in their times, but al­so the very heathen, bin exercised in the honest la­bours [Page 64] of their vocations: wherof Paul hath gathe­red and laid downe this peremptory law, that hee which laboureth not, 2. Thessa: 3.10. should not eate: as if he were vn­worthie to enioy the vse of anie the creatures, wherin he disdained to bestow his labours. Ther­fore Idelnes and slouth, haue not onely bene re­proued and blamed; but also deemed vnprofita­ble, and worthy shame and wretchednes. There­of said Salomon: Pro. 24 30 I passed by the vineyard of the idle hus­bandman, & it was couered ouer with bryers. Againe; How long wilt thou sleepe, ô thou sluggard? but pouertie shall invade thee as an armed man. Therefore hee saith again:Pr. 24.27 Prepare thy works without, & make ready thy things in the fielde: & afterward build thine house. By this doctrine, is remooued from vs that vaine imagination of the Iewes Corban, Mar. 7.11 Spirituall ydlenes. nought else but a kinde of spirituall Idlenes, which Christ found & reproued in them: by the which (as a Sacrifice offered or dedicated to the holie vses of the Tem­ple) they thought they fully performed the com­mandement and request of the lawe, without any further action or work of piety, though the whiles they neglected duty to their own naturall parēts, whom they permitted to lie, languish, & die wret­chedly in the streetes, for want of foode & things necessary. As who should say, It is enough for vs, that we giue of our goods and store to the Tem­ples vse: for by that, as well our parents, and the poore, as our selues, are relieued and benefited. Thus they dishonored their parents, infringed the lawe, and blasphemed the Lord; who in that (and [Page 65] some other like respects) contemned their sacrifi­ces as abhominable, saying that he required mercie, and not such sacrifices.

And with this is likewise abandoned that faith,A dead faith. Deuotion. Profession which beeing deuoid of good workes, is called a dead faith: & that glorious deuotion which hath no deeds, & that holy profession, which wanteth an honest & godly life: for as the seruice of God, is not an idle seruice: so is not he estemed for a good hearer, or a sound beleeuer, or a deuout Christian, or a perfect professor, who hath not good works, good deedes, and a Christian life, accompanying the same, as the bright shining of a cleare candle, & the timely fruit of a sound tree. To this end are words, orations, preachings, & the vse of tongues, for works are the finall cause or end of all words: whereof I gladlie remember the saying of Miso, reported by Diogenes Laertius, Ougar eneca toon lo­goon ta pragmata sunteleisthai alla eneca [...]oon pragma­toon tous logous. Works are not done for the words sake: but the words are spoken for the worke. And therefore saith the Lorde by the Prophet: Thou art taught what is good, & what the Lord requireth of thee, name­lie to doe iustice or righteousnes. And Christ saith:Mich. 6. Blessed is he that heareth the word of God and doeth the same: for hee is likened to the wise man, that buil­deth his house on the Rock, yea, he is the mother,Matth. 7 brother, and sister of Christ, as himselfe acknow­ [...]edgeth, and with him in the ende shall be made partakers of his glorie.

This the Apostles well considered, and there­fore [Page 66] did not only assaye to imitate the Lord in ho­lie life and good conuersation, but also general­lie taught, that men should declare their faith by their workes, according to that doctrine of their Maister:Matth. 5. So let your light shine before men, that they may see your good works.

And as the Lord hath bene willing by diuers si­militudes of naturall things,2. The la­bour is of husbandry to teach, instruct, and perswade men to the right vnderstāding of things supernaturall and diuine, in all the course of the holy scriptures: so here by the labour of an husbād­man, toyling & manuring the rude & vncultured earth (on the which he hath set him as in the place of his trauaile,Gen. 3.) hee teacheth vs what wee should obserue, performe, & work, in matters of Pietie, as whereby to be directed towards the holy land the sooner, for that there is not anie other particular labour, work, or action in any vocation or calling vnder the Sunne, whereby this thing can be bet­ter displayed and set forth, as that which of all o­thers is most ancient, most lawfull, most profita­ble, and most commendable in mans life.

Plin. h. 18. 4. 5. 6. ca. 1. 2. 3.This Plinie in his Naturall historie excellentlie proueth: but wee better finde in the holie Scrip­tures, that this was the same which the Lord God of all manuall labours,1. Husban­drie the most anci­ent labour of man. first ordained for man, im­mediatlie after his Creation, & that wherin (next to the diuine seruices) hee should be exercised in, and for his life and maintenance, and as the end of his placing in the garden of Eden, as witnesseth Moses in these words:Gen: 2.15. The Lord God tooke the man [Page 67] whom he had made, & put him in the garden of Eden, that he might dresse it and keepe it. Neither was this omitted, but confirmed to him after his fall:Gen. 3. when he said, that in the sweat of his face man should eate his breade: the which therefore, not onely Adam, but also his children after him obserued: for Abel was a keeper of the sheepe, and Cayn was a tiller of the fieldes. After this, it is in Scripture reported,Gen. 9.20. that Noah the righteous, soone vpon the floud became an husbandman, and planted a vineyard. King Salomon planted gardens, and orchyards,Eccl. 2.6. & much commended the exercise and profit thereof: yea, he protested, that the king himselfe is maintained by husbandrie: neither is hee able to helpe his poore people,2. K. Deut. 28.3. The kinde of husbandry except it please the Lord that way to blesse his vineyards and fieldes. Moreouer, the Lord God by his seruant Moses, promised to them that feared him, a blessing from the tillage of the earth: and to them that disobeied, hee threatned to withdraw the same for a cursing.

But here it may be demanded, that as there be diuers pointes in the labour of husbandrie (as the care of sheepe and cattell noted in Abel and Iacob: the planting of vineyardes obserued in Noah, and Salomon, and such like, commended & vsed from the beginning, by holie men) lawfull for Chri­stians: so also whether the tilling of the ground which Cain vsed, and which for mans sin was cur­sed, be no lesse lawfull and commendable. To this I answere, that absolutely we may not doubt ther­of. Indeede there be some Arts, which in them­selues [Page 68] are lawfull, & yet by reason of the end ther­of are become vnlawfull: As it is lawfull for a mā to make a sword for the defence of himselfe or his brother:The end of our tillages but he may not make a sword to this end to kill men, sauing by the Iudgement of publique authoritie, as in warres, or in the execution of Iu­stice on the malefactors: So it is right lawfull, yea and commanded to men, to till & plough vp their fieldes for the better sustentation of mans life; but not of avarice, & couetousnes, as Cain did, whose mind and studies were fixed wholie on the earth. And this did he expresse by two simboles: first, that he challēged for his own the thing vnmoue­able, as the earth, and then did build a citie, which hee called after his sonnes name, Enoch, that is, taught or dedicated (as to this trade or labour) So the end of this labour and the manner therof, ma­keth it either good or euill, which yet, in it owne nature is good. Therefore, although that wic­ked Cain abused this noble exercise of the ground, who therefore was cursed from off the ground,Gen. 4. which should not yeelde him the fruites of his la­bours therein, and that the Lord had couered the earth with a floud, and destroyed the fruits and fa­shion of all the husbandrie and labours thereon, for mans great sinne:Gen. 8.22. yet after his wrath was ap­peased, willing that this benefit should be renew­ed and prospered vnto man, made this mercifull promise vnto Noah, that yet Sowing time and Har­uest should not ceasse all the dayes of the earth.

Ezek. 36.And so he commanded to the Israelites, that af­ter their returne from Babylon, they should till and [Page 69] sowe their fields, to the which he also promised a blessing. Therefore (besides many others) Ho­siah the good king of Iudah loued husbandry, Eli­sha was found by Eliah in the fields, plowing with twelue yoak of oxen, & himselfe with the twelfth: Iob was an husband man, & had may oxen to that purpose: so was Abraham, as his seruant Eleazer witnesseth: and Booz the grandfather of Dauid, was a tiller of the field, and into his fielde Ruth Ruth. 2.3 the Moabitesse first came to gleane eares of corne.

Finallie, our Sauiour compareth God our hea­uenlie Father to an Husbandman, in whose fielde is sowen the good corne: yea he compareth some­times his disciples or beleeuers, to the good field. From hence Paul taketh a Metaphor: Yee are Gods husbandry: Wee are the labourers, liking the worke of the Lorde by the Minister to the labour of the husbandman in the fielde.

And surely I haue not found, howe plainer to expresse the loue & regard of the Lord to his peo­ple, nor how better to display the duty,This kinde of labour fitty expres­seth mans dutie. not onely of a minister in the church, but of euery true chri­stian in his place & calling, then by kinde husban­dry, and especially that which appertaineth to the Plough, Sowing, Reaping. &c.

Wherin besides the ioile and labour of the bo­dy, is required seuen seueral vertues: that is to say, First Wisedome, next Fortitude, 3. Prayer. 4. Dili­gence. 5. Perseuerance. 6. Expectation. 7.7. Ʋertuos Thankfulnes. And the which are surely in right request with all true Christians in their seuerall callings, as with­out [Page 70] the which, and euery of them, no man is of a­bilitie to holde and enioy his place, comfortable to himselfe, or profitable to others.

Thus therefore, the good husband man doeth not only labour: but also by Wisedome 1. Wisdom doth know and consider the state of his land and soyle: the manner of vsage, the nature of his feede, the times and seasons of his Sowing,2. Forti­tude. Reaping, Tilling, and manuring. Next, as the labours of husbandrie are very gainefull and profitable: so require they the more industrie and paines of body: therefore the husband men are commonlie strong, both of minde, and bodie: of minde, therby willing and ready to labour without disdaine in these thinges of the earth: of body, as wherby they endure the labour. For weake and feeble persons are not fit for this work, nor are they meet which contemne or disdaine it. They be strong of bodie, whom euen nature hath framed to sustaine labours:Hugo de saen. Ʋicto. h 1. ca. 14 de Claustr. of the which there be 3. sorts: some though they are able, yet will not performe thinges profitable: o­thers are both able and willing: and others are willing to doe more then their power extendeth: though the first is to be blamed, & the third com­mended: yet the second maketh a meet husband­man. 3. Because wee must first seeke the kingdome of God & his Righteousnes: it is not conuenient, nor safe, that the husbandman should attempt anie thing on the presumption of that his wisdome or abilitie of bodie, without Prayer, and the deuout, seruice of God: perswading that this is the way [Page 71] to obtaine a blessing vnto his labours, and a pros­peritie from the Lord, from whose goodnes eue­rie good gift & perfect gift commeth, and that in the name of Christ, without whom (as hee saith) we can doe nothing. Fourthly, adde to the for­mer, Christian Diligence: 4. Diligēce for this kinde of labour is not an idle, negligent, or easie endeuour: but such, as must be compassed and effected, as by an able, so by a diligent hand, especiallie in those times & seasons of the yeare, when men plough, sow, and reape: else, as little or nothing is perfor­med to effect, and as delayes bring dangers, men may be preuented of their expectation, by con­trarie weather: by the springing of tares, the de­vouring of byrds, blastings, and other such incon­ueniences, which commonlie ensue the wante of timely diligence.

5.5. Perse­uerance. Neither may we think that this labour lasteth but for a day, or a week, or a moneth: but that the labour of the husbandman continueth: for vnto him euery day bringeth his worke, and euery day in the yeare his appointed labour, the wich if the idler once neglect, hee can neuer or verie hardlie recouer it: therfore he that taketh this in hand, or goeth to the plough, must proceed, and not looke back, or giue ouer: for then all is lost, neither gai­neth the husbandman any thing, but by Perseue­rance. After this, the husbandman expecting the end of his labours, must Patientlie abide, and con­tinue in Hope, 6. Patiēce in hope. Here we must depend by Faith on the Lord, and waite his pleasure, for the fruites of [Page 64] his labours at the appointed time. And this is that which incourageth him both to labour & to con­tinue in his labour. Lastly, that he may not shew himselfe ingratefull to the Lorde, hauing from his blessing receiued the fruites of his labour, hee is bound to be thankfull to the Lord God, to whom it is in deede a right good thing to be thankfull, as the Psalmist saith. In and by all these things wee are taught, what is required in the spiritual husban­drie, in the which Pieties Plough is taken in hand: And therein is required not onely labour, but a good labour,7. Thank­fulnes. and that is well performed for the pleasure 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 shalbe [Page 73] 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 remēber 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 [Page 74] 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, perfo [...]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 we [...] expresse & make knowen that Righteousnes of GodMatth. 5. [Page 75] 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 [Page 76] 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 shalbe 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 and good workes,) ye studie and learne to be employed in the Spirituall husbandrie, and ther­in consider well, what ye ought to sow, and what ye ought to reape. For whatsoeuer a man soweth, that shall he reape:Gal: 6. so that, whosoeuer soweth in [Page 77] in the flesh, shall thence reape corruption: but he that soweth in the spirit, shall of the spirit reape life euerlasting.

CHAP. X. Of the Seede, the Sowers, and the manner of the fructification thereof.

THere be two kind of Seedes: the one is of Impietie: the other of Pietie: betweene the which (as also betweene the seuerall So­wers thereof,) there is as great a difference, as betweene the East and the West. The former is a seede of the wic­ked, a seede of corruption and sinne, taken from three dangerous enemies: whereof the 1. is priuy, the 2. domestical, the 3. familiar: whereof beeing by them sowen, spring the pride of life: the lust of the flesh, & the lust of the eye, wherof it is in meet place hereafter plainely spoken, by the which the good Seede is oftentimes annoyed in the Lords field. But from hence wee are right happily dis­swaded by the true consideration of the true Seede of Pietie,The seede of Pietie. which is to be sowen for the increase of Iustice and Mercie: as also by them by whom the same is to be sowen and cast forth: for, as much lieth in the nature of the seed: so not a little in the wisedome of the Sower: for as men may not ga­ther grapes of thornes: so neither finde we com­monly [Page 78] good successe to follow the foolish or idle husbandman,Semin. Sunt qua­dam Semi [...] na vtilia, quaedā ste­rilia. &c. for the Seed, one saith (which in this I gladlie remember) there be Seedes, some profitable, and some barraine: Those barraine or vnprofitable, are the words of vaine preachers, as also the words of the Philosophers: But those are right profitable Seedes, which are neither withered nor consumed with anie vaine glory or fond curiositie. And this good Seede is the Word of GOD, The word of God. being indeed the manifestation and expression of the Diuine Will, as well touching his essence, as touching his purpose and workes past, present, and future, in the brea­thing of the holie Ghost, by the Prophets, by Ie­sus Christ, and by his Apostles and Euangelistes, powred forth from the bosome of the euerlasting Father; and by his commandement, not onely de­scribed in the bookes of the olde and newe Testa­ments: but also preached and taught through the same Spirit, by the ministery of his Seruāts: to this end, that God might be made knowne vnto men, and that the man of God might be instructed, and made apte for euery good worke. This is that so­ueraigne Seed, the which according to his diuers effects & respects is called & knowne, by so manie sundry names in the holie Scriptures, especiallie in the hundred & nineteene Psal:Psal: 119. wherof there is not any one verse of an hundred threescore & six­teene, wherein the same is not mentioned, with some praise of the sweetnes, vtilitie, puritie, dig­nitie, glorie, eternitie, and goodnes thereof.

It is called the Word of the Lord, for that thereby [Page 79] the mind and will of God is expressed: the speech of God, in that it is pronounced and written to be heard or read to mens vnderstanding: the Lawe of the Lord, because the Lord hath both prouided & giuen it vnto men, as wherewith they be obliged and kept in the obseruance of certaine duties: the Precepts of the Lord, in that it forbiddeth & terrifi­eth men from euill: the Cōmandements of the Lord, in that it admonisheth and perswadeth men to do good: the Testimonies of the Lord, because hee by his Prophets testifie the same vnto men: the will of God, for that thereby his will is declared: his Testa­ment, in that it is confirmed & commended vnto vs by the death of his Sonne the Testator: his Iu­stice, because the obseruers thereof by faith are iu­stified: his iustifications, for that the works thereof, are correspondent to Iustice: his Iudgementes, be­cause the contribution therof are extended by Iu­stice: his wayes, because hee dealeth and directeth men according to the same: his Truthe, in that all the sacred Scriptures doe aime to Christ, the per­fect truth, and in the same are performed, &c.

Now this word of God, aswell by Christ, as by the Prophets and Apostles, is well likened to the Seede which the husbandman soweth in his field, especiallie for two causes; First, in respect of the Sower, The word of God li­kened to the Seede. The sower God. and his endeuour and practise theron.

Secondly, in regard of the nature, order, & man­ner of fructification of the seede being sowen.

There be diuers Sowers of this Seede in the Spi­rituall field. The first, & most principal, is the Lord [Page 80] God himselfe, whom in regard therof, Christ cal­leth an Husbandman. For this is the same, which gi­ueth Seede to the Sower, & fruit therof vnto him that truely laboureth. He giueth the word, euen the word of life, that immortall seede, this he sow­eth, this hee distributeth, this hee increaseth with prosperous effect, to the vse & benefit of his Saints, as the Prophet Dauid and Isaiah Psal. Isa. 55. testifie. This in­deed is the same, without whose help, whosoeuer planteth, or whosoeuer watereth, (whether Paul, or Apollo) he is iust nothing profitable; the which Saint Paul considering, praied for the Corinthians, 2. Cor: 9 10. that hee which ministred Seede to the Sower, would also minister bread for foode, and multiplie their Seede, and encrease the fruites of their Righteousnes, that in all things they might be made rich vnto all bountifulnes; which caused (through him and other his fellow labourers in the Lords field) ioy & thankesgiuing to the Lord. Next, although the Lord God be most able of himselfe, through the Spirit to sowe this Seede in his fielde,The Pro­phets. Christ and his mini­sters are Sowers. nor vseth at all times the meanes and ministerie of men, hauing thousand thousandes of Angells, readie to serue him at all times and in all places: yet in his profound wise­dome, hath he thought good to exhibit vnto men such meanes thereto as best fitted mans nature & capacitie. And therfore as the good housholder or husbandman appointeth, calleth, and sendeth forth his seruants to labour in his field, the Lord God hath chosen, called, and sent forth into his Church, not only his holy Prophets with this so­ueraine [Page 81] Seed in the spirituall seed-lappe, that is, their mouthes, but also his onely begotten Sonne, the Lord Iesus, who came forth from his Fathers bo­some, and in his Ministrie, was named the Crier in the wildernesse: who cried out saying; Hearken to this ô Israel: and all yee that haue eares to heare, nowe heare. Then, after him came forth his holy Apo­stles and Disciples into the world, who also faith­fullie distributed that Seede which they had recei­ued beeing in the execution of their charge, well likened to the voice of that Crier, as was also Iohn the Baptist, who named himselfe not the Crier, but the voice of the Crier in the wildernes: for Christ himselfe was that Crier or true preacher of Righteousnes vn­to men, & the ministers of his grace, are the voice of this Crier, by whom the worde of the Crier is brought vnto vs. At this time the Lord soweth this seede, by the preachers and ministers thereof, who are also compared to the same Criers voice, whose mouthes & hands he filleth for this worke, with his hi [...]den treasures, as wherby they are fur­nished and made able ministers of Christ, & faith­full disposers of his secrets. And in this are they the Lords Embassadors or Messengers,Gregor: August: ep: 1. ad Iub. to bring [...]nto men from his high Grace, his letters of Au­ [...]horitie. For the word of God & the holy Scrip­ [...]ures (which they preach and produce for the in­struction and edification of the people) are as cer­ [...]aine Epistles of the Almightie, written or sent to his Creature: the which a certaine learned Father well weighing: thus said, Ecce de coelo coelorum Rex [Page 82] Regum, &c. Beholde, the King of Kings, and Lord of Lords, yea, our Redeemer hath vouchsafed to direct his letters vnto vs from the highest heauen, by the ministe­rie of his Prophets and Apostles, that thereby wee might knowe that which is necessarie to be knowne for our sal­uation and glorie.

The Mi­nisters of the worde likened to the Sower.And these persons are likened to the Sower, es­pecially in six points.

First, in that he obserueth the qualitie of the land or place: Secondlie, the congruitie of the time.

Thirdlie, the quantitie of the Seede.

Fourthlie, the qualitie thereof.

Fifthlie, his owne treadinges. And sixtlie, his yearely regard & operation, in & about the same.

1. the LandThus the Sower of the spirituall Seed, considering that the same is to be sowen and distributed either thicker or thinner, according to the qualiry of the place or soyle, that is, the persons and their con­stitutions to whom the same is to be ministred, he measureth forth the word of God proportionallie, according to that rule, whereof Father Gregorie sometimes said (In praedicatione secundum qualitate [...] Auditorum formari debet Sermo Doctorum) that the word of the Teachers in their preachings, ought to be framed according to the qualitie of the hearers For all men are not of the like capacitie, of the same diet, and disposition: nor is it meete, that the holy things should be giuen to doggs, or the pre­tious pearles cast before the swine. Again, it is no [...] profitable for the sicke person to haue sweet poti­ons, where neede purges, nor pleasant plaister [Page 83] where hard corasiues ought to be applied. There­fore considering what the Lord hath done by his Prophets and Apostles, the Minister & Preacher is to vse & applie sometimes threats & iudgemēts, sometimes promises & mercies: now the law with the rigour thereof, and then the Gospel with the comforts of the same. Againe, doctrines, exhor­tations, instructions, refutations, and such, nowe more, then lesse, as he shall thinke it best, for the qualitie and nature of his hearers.

Secondlie, in this he also obserueth the congrui­tie of the time and season.2. The congruitie of the time. For as in some places are required rather sowing, in other places late so­wing, as in moyste places, they must sowe sooner, and with more speede, lest the seede putrifie with the moysture of winter before it take roote: & in drie places latter, that when the weather commeth on it, it vanish not away: In like sort there be some like moyst ground, namely those which are filled with fleshlie humors & lustes, and they need to be preuēted: they which resemble the drier ground, are those which are more religiouslie minded, which therfore will more gladly receiue and nou­rish the seede: and these must not be neglected in the due time. Touching the dutie of the Sower,Eccl: 11. to either of these thus saith the wise man. Sowe thy Seede in the Morning, and also in the euening: Let not thine hand rest [...] for thou knowest not whether shall prosper this or that, or whether both shall be alike good.

Thirdlie, the Sower regardeth the quantitie of [...]his Seede,3. The quā ti [...]ie of the Seede. casting lesse therof into the fat & moyst [Page 84] earth, then into the lighter and drier earth: for in the fatter it shall more multiplie, fall downe, and waste: but in the other it may be, all will not pros­per: euen so the preacher casteth the See [...]e of the word more fullie vnto the grosse sinner, & lesse on the person better qualified: for such a sinner nee­deth more labour and teaching then the godly, & yet the godly must be sustained by the same, as the foode of his soule, wherof his faith first came, and his vertues enabled. Fourthlie, the Sower con­sidereth the qualitie of the Seed: 4. Quality of the Seed for there be seeds which fit not all kindes of earth: and againe, some not so good or strong of nature, as others: there­fore as he fitteth the seedes to the soyle; so hee ta­keth the best, and refuseth that which is weake and vaine. Euen so the preacher of the word (as it is before said in the nature of soiles) chooseth & ap­plieth seuerall doctrines & matters for euery part: & again, abandoning & refusing all vaine babling & vnprofitable reeds of fooles, the legends of the Monks, the curious opinions of the vaineglorious the discourses of profane philosophers, the amorous conceits of peeuish Poets, and all such like noy­some tares, he onely taketh, vseth, & disposeth the true word of God, of the which the holie Ghost hath made him a Minister. Thus, In omni quod dicitur, Gregor: necesse est vt Causa, tempus, & persona pense­tur, &c. In euery thing that is spoken, needfull it is that the matter, the time, and the person, be weighed: As, whether the words of the sentēce be ratified with truth. Whether the same be answereable to the [Page 85] time, and whether the qualitie of the person no­thing impugneth the truth of the sentence, & the congruitie of the time: for hee casteth forth his dartes against the enemie with commendation, Who first doth, see and well obserue the enemie: but hee is nothing praise worthie, who for want of good obseruation striketh a faithfull citizen in steede of his enemie.

Fifthly, the Sower regardeth his own treadings,5. The So­wer trea­deth well. that whiles hee soweth in one place, hee may not conculcate and treade downe that which is cast in some other place: and therefore he keepeth a due order & measure in his steppes: euen so the sowers of the spirituall Seedes ought to be not only well qualified in learning, life, and behauiour, as made fit for this labour, as were Christ and his Apostles: but also to be circumspect in the disposition of the word, & carefull in the manner of [...]heir dealings. They must take heed, that whiles they seeke to re­couer the penitēt sinners by the promises of sweet Mercies, they encourage not the obstinate in high presumption on Gods mercies: and whiles they would beat downe sinne, they doe not discourage the godly minds from their duties: In a word, they must beware, that whiles they endeuour to build in one place meet to be repaired, they destroy not in another place, not meet to be destroyed. And to this purpose the life & behauiour of the Sower much auaileth. Gregorie Gregor: Ille vbere [...] fructus praedicationis colligit. &c who himselfe was a By­shop, and knew how of them in this place, before all others, was required a Sowing for Iustice, and [Page 86] reaping after mercies measure, wrote therof thus: Hee reapeth the plentifull fruite of his Preaching, which first sendeth forth the good Seede of workes. For, as of good tillage of the fields foloweth the great abun­dance of fruit: so of the good life going before (in the Preacher) there is ministred vnto him the wor­thie fruite of profitable words. Neither doth the word at any time more good to the hearers, then when the same hath the honest life of the preacher going before it.Praedica­tores qui dicuat, & non faciūt. But on the other side: The Prea­chers which say well & doe not the same, are com­parable to those Butchers which sell away the best flesh of their slaine bullocks, and feed themselues on their tailes: or to those Mariners, which trans­porting goodly Apples in their shippes, haue only the smell, but may not feed on them. But of these things we may better heare the Apostle Paul in his Eipstles to Timothy & Titus, to whom, & by whom to all other Bishops and ministers of the word, he hath prouidentlie prescribed.

6. Yearelie operation.Sixtlie, and lastlie, the Sower considering the strength of his soyle, and how many yeres he may conueniently manure the same with this kinde of tillage and seede, vntill hee giue it rest, employeth himselfe, his labours, and his seede thereon accor­dinglie. So the spirituall Sower looking on the law of the Lord,Ex: 23.10 findeth this charge thereof: Six yeares thou shalt sowe thy land, and gather the fruites thereof: but the seuenth yeare thou shalt let it rest and lye still. And in LeuiticusLeuit: 25.3.4. it is added: The seuenth yeare shall be a Sabboth of rest vnto the land, the Lordes Sabboth [Page 87] thou shalt neither sowe thy fielde, nor cut thy vineyard, &c. Thus in euerie of the sixe Ages of the world, there is a time limited for the sowing: Likewise, in euerie age of the vi. ages of mans life, vntill the seuenth age, wherein there shall be a generall rest vnto the people of God, and wherein euerie man shall enioye his Saboth. The Pastor must be dili­gent in his dutie, as long as he liueth: and he may not neglect the soyle of him that yet liueth: Euery man must be a labourer for himselfe in his life, and for others in their liues. After this time hee must ceasse, & the land must enioy the Saboth, neither may a man recouer that for himselfe,Eccl. [...]. or for any o­ther in the graue or in hell, the which hee should haue performed, and hath neglected in his life. Therefore the Minister in the Church must be re­gardfull of this dutie, and truely obserue the limi­ted times, as such as stand not ydle in the market place, but are called, and gladly should come into the Lordes fielde to sowe, to reape, and to labour faithfully in the same.This be­longs to e­uery one. Neither (indeede should Kings, Princes, Magistrats, Parents, Maisters and all others in their lawfull places, think themselues exempted of this charge: for indeed, it generally apparteineth to all the children of God, who (in this case) are required to be sowers, reapers, and labourers in the Lord, partly for others, but chief­lie for themselues, according to that he said: Sowe to yourselues for Righteousnes. Hos: 10. And this is not to be neglected for as by sowing for others we expresse charitie: so sowing for our selues wee appeare to [Page 88] be wise. But that we may be indeed charitable in sowing & reaping for others: we must first by wis­dome sowe for our selues: for neither can wee be rightlie called charitable persons, except wee de­clare our selues the same by that which is our owne, or in that which wee haue before lawfully gathered to our selues: for it is not charitie in vs to giue vnto others, that which is not our owne of other mens goods, the which wee haue taken from them vniustly. In this kinde of speach, the Prophet pointed to the Iewes, To whom the Pro­phet poin­ted. Ier: 5.5. yea euen the chie­fest among them, of whom Ieremy spake when he said, Ib [...] ad optimates: I will go to the Princes, or great ones, whom he had found breachers of the yoke, and of whom the Lord spake in the parable of the prowde Pharisie, who was so farre exalted in his proper conceyt beyond other men.Luke 18. There be some Preachers which acknowledge not that this toucheth them, as if it were required onely of the people, and not of them also to sow and labour in the Lords field. Again, some othes of them dread to speake thus vnto others, especially to the rich & wealthy in the world: yea rather they flatter them in their ignorance and sinne, whereby thinking themselues sufficiently well spedde alreadie, they neither hunger nor thirst after Righteousnes. Also the Princes of this world, & the Magistrats, which should much regard this commandement, haue little care either to perforne, or to consider of the same. To be short: the Parents the Maisters, & other persons in their seuerall functions imagine, [Page 89] (for the most parte the like, who the whiles are comparable to the ship wrights of Noahs Ark, who labouring for the safety of others, were c [...]relesse of themselues, & perished in the floud. And what gaine these (after the iudgement of S. Paul) when they sow & preach vnto others, & themselues re­maine cast-awayes, wracking in the depth of hell? therefore that is well worthy to be noted that the Lord saith, Sowe yee for your selues: Thus the righte­ous shall liue, (not by an others,) but by his owne faith.

Secondlie, touching the nature, order, & man­ner of the fructification of this Seed,The na­ture, order & manner of fructifi­cation of the Seede. as it holdeth proportton with the Seede of the husbandman: I gladly remember that pretie Comparison of fa­ther Gregory, where hee said, Quum Desideria bona, When wee conceiue good desires or motions in the heart, (vpon the hearing of the word) then as good ground we receiue the Seede: when we begin good workes, then are we as the hearb or blade growing: when wee are proceeded to some perfection in those workes, then are wee made as the eare fitte for the corne: and when wee be established or confirmed therein, then haue wee the full corne in the eare. In this we find the Word comparable to that Seede, in fower points, besides the sowing thereof, (as it is referred to the Action of the Sower.) As first, in that it taketh roote in mens hearts, as the Seede in 1 the earth: secondlie; in that it groweth to a blade 2 or hearbe: thirdlie, in that it beareth or shutteth 3 forth an eare, and fourthlie, in that it yeeldeth the 4 [Page 90] full corne in the eare. This our Sauiour doeth not onely confirme, but addeth three other Reasons of this Analogie, wherof the first is taken from the continuall growing of the Seede; the second, from the fructification thereof, the third from the vse. 1 The first is found in that similitude of the King­dome of heauen,Marke: 4.26. where a man casteth Seede in the groūd, & sleepeth, and riseth vp night and day, & the Seed springeth & groweth vp, he not knowing how. The second,Matth: 13.8.24. in the example of that Seed, which fal­ling into the good ground, toke roote, grewe vp, and brought forth fruit, some thirtie, some sixtie, some an hundred folde. The third, is that Parable of the good Seed, which the husbandman tooke & sowed in his field, which in the time of haruest was gathered from the tares, and brought into the barne, for the vse & commoditie of the husbandman. Whereby is seene the wonderfull nature of the Seede in growing, the great encrease, & the goodly commoditie therof, to him rhat laboureth in the same: for this is that immortall Seede, Ioh: 3. whereby men are engendred to life euerlasting, & the power of God to saluation, to all that beleeue: Therfore the Lord willing that his children should be drawen forth of the darke­nes into the light, & from ignorance vnto the true knowledge of God, and so preserued by Faith i [...] him, thus exhorteth: Search yee the Scriptures, for they testifie of me: hee that hath eares to heare, let him heare: that is, the word of life: he that hath an hear [...] to conceiue, let him conceiue it: hee that is wise let him hearken and follow it: hee that wilbe bles­sed, [Page 91] let him meditate therein day and night: nei­ther is the holie Scripture without abundant store, of those and such like exhortations, admonitions, and perswasions to the thankfull acceptation and right vse of this soueraine good Seede, the Word of God, the which therefore the true seruants of God doe beleeue, embrace & obey:Io: 8. & 10. according to that saying: My Sheepe heare my voyce: and he that is of God, heareth the word of God.

CHAP. XI. The kinde of Soyle wherin the good Seede is to be so­wen, with the manner of the manurance therof.

AS the Lord God hath not onely required of his people, those two noble vertues, Iustice & Mer­cie: but also taught them how to procure & expresse the same, by two metaphoricall words, taken from the labour of the husbandman in his field, as Sowing, and Reaping: so now, by two other like wordes, as Fallowed ground, & Ploughing, he decla­reth first, in what kinde of lande the Seede should be sowen: and then, by what kinde of husbandry the land is to be tilled, and prepared for the Seede.

The land lyable to this vse,1. The land fallo­wed. is named in the first tongue Nîr, made of a verb, which signifieth ei­ther to till the ground, or to eradicate & cast forth the thorns & weedes of a land, before it be sowen [Page 92] with good corne: that worde vseth the Prophet Hosey, Hos: 10 1 [...]. Ier: 4.4. Laur: Val: Seruius. the which Ieremie confirmeth in that when he had said, Plough vp your Nîr or fallow ground: he added, and sowe not among the thornes. The La­tines translate it Noualé, which noteth either that land which is yearly renewed with manurance & seede: or that which is first broken vp with tillage or manurance, and made fit for the seede: we call it the fallowed land, as namelie that, which was sometimes ouergrowne & combred with thistles, bryars, weeds, and such like noysome things, and afterward by the wisedome & labour of the good husbandman, turned vp, & so let lie at rest for that yeare, to the end, that the weedes and those noy­some herbs being mortified, and the soyle molli­fied, & made better, it might be fit to receiue Seede they eare following: in the which sense, not onely Paulus Iurisconsultus, Varro, and Plinie, haue taken it; but also the Poet, who therof hath written;

Hee meaneth such principall grounds as had bene well curried and prepared with the great la­bour & toyle of the husbandman, the losse wher­of, hee much bewailed. So by this fallowed land is vnderstood, that which is well cultured and sea­soned for the Seede, & by the metaphor ot transla­tion, sometimes places, sometimes persons, or any other thing which by the study, endeuour, lab out or diligence of man, is made fit and applyable to [Page 93] the vse of that whereto it is destinated or appoin­ted.

Next, although the worde of this Action, is Plough yee, breake yee, or turne yee vp, is in the holie tongue, generallie applied to euerie kinde of la­bour which the husbandman vndertaketh for the culturage and better manurance of his land: yet it chiefly signifieth that which is to be performed with the Plough or Soule, drawen of the Oxen, cal­led of the Hebrewes Machrescheth: The Israelites went down to the philistines, Mach­rescheth. 1. Sam: 13. [...]0. to sharpen euery man his Share or Soole: which worde is made of that verbe which signifieth to plough the field, as with Oxen or horses: As it is said in the law: Thou shalt not plough thy field with an Oxe & an Asse yoked toge­ther. So it is saide, that Iobs Oxen were ploughing in the fielde: and Samson from thence tooke that parable, If ye had not ploughed with my he offer, Iudg: 14.18. ye had not found out my riddle. But as the former word, so also this by translation, signifieth sometimes the 1 malice of thē that afflict or oppresse others: some­times necessary corrections and punishmentes for 2 the amendement and preparation of mens hearts to pietie & goodnes: somtimes the whole action, 3 endeuour, & right course of a Christian in his cal­ling, of whom ther is daily required a renouation, by a meditation or exercise in Gods law, conside­ring his naturall concupiscence, and continuall slydings.

Of the first acceptation, wee heare the Psalmist, 1 in the person of Christ, thus to complaine:Malice. The [Page 94] Ploughers ploughed vpon my backe and made long sur­rowes. Psal: 129. From this kinde of labour, Salomon disswa­ding men,Pro: 3. saith: Thou shalt not plough euill vpon thy neighbour or brother: that is, thou shalt neither imagine nor execute anie euill thing on thy bro­ther.Hos: 10. This Hosey calleth, the Ploughing of iniquitie. The like hath Eliphaz in Iob: Iob. 4.8. they that plough iniqui­tie and sowe wickednes, reape the same.* Of the second signification,2. Correc­tion. Hos: 10.10.11. the Lord in Hosey saith: Vt is my de­sire that I should chastise them: & afterward he saith: Ephraim is as an Heaffer, vsed to delight in threshing (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 [Page 95] 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 shalbe brought lowe: & crooked things shalbe made straight, and the rough wayes shalbe 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 [Page 96] or ground: Next, what is the husbandrie theron required: he would that we should by this groūd 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 groūd is mans heart. whose life, conuersation, and wayes before the Lord, are commonlie iudged & discerned by the co [...]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 amendemēt 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. 1 [...]. and by the good seede, Gods children: yet here (as he said) by the Seed, is meant the Word [Page 97] 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 comprehēdeth the hearing of the word, & the vnderstāding of the same, Faith, obe­dience, Iustice, Mercie, Vertue, Amendemēt, 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, [Page 98] 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 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 [Page 99] 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 poenitētia, 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 [...]ead or found, that anie man hath or may fall into [...]hat damnable sinne against the holie Ghost, to whom the Lorde giueth true Repentance, as wee [...]ightlie define it: for albeeit, that sinne be not [Page 100] 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 thei [...] best Father, in a righteous and honest life. And from hēce are rightly gathered these generall motiues & causes,1 [...]. Mo­tiues to re­pentance [...] perswading men to the estimatio [...] & desire of this thing: whereof the first is the consideration of our owne condition, being great & 1 daylie transgressours of the lawe of our heauenl [...] [Page 111] Father, wherof we should be sory, and amend our liues. The second, is the remēbrance of the Lords commandement, which commandeth & admo­nisheth vs to repentāce. 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 exāples of the impenitent, whō the Lord hath shut out frō 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 1 these two pointes. First, why Man, or Mans heart, is likened 2 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 repentāt 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 1 comparable to the earth: First, because he was ta­ken from the Earth, into the which he shal againe 2 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. 6.1 [...]. 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 3 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 [Page 113] were he not sustained by the finger and mercy of God in Christ. Fourthly, as the earth hath many 4 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 vnconstāt, wauering, and reeling too & fro, now of one constitution, then of another, after the manifolde changes and chances of this life. Fifthlie: as the earth is the receptacle of all seeds, 5 of all bodies, and ponderous things whatsoeuer: so is mans heart the receptacle of all opinions, sectes, documents, Arts, Sciences: yea, the swal­low of all sinnes, abhominations and euils in the world. Sixtlie, as the earth hath in it manie hol­low 6 places, and such as are inscrutable: so hath the heart of man, which therfere is called prauum & inscrutabile, wicked and vnsearcheable. Se­uenthlie and lastly, the earth being not tilled and 7 manured, beareth naturally bryers, thornes, thi­stles, nettles, & such being the effects of the curse. Gen. 3. Euen so mans heart without discipline or spiritual culturing, bringeth forth all kind of cor­ [...]upt & naughty imaginations, sinnes, euill deeds, [...]nd like fruites, such (as Christ tells vs) defile the man. And surely, here may we see the true image [...]f the Olde Adam, who hath (as saide Bernard Bern: in 30. Serm: ꝑvo [...]de. 1. Cor. 15.) a [...]hreefolde oldnes, namely that of the heart: that of [...]he mouth, and that of the body, in the which we offend three manner of wayes: that is to say, in [...]hought, in word, and in deede. In the heart are [...]ound carnall & worldlie desires: that is, the loue [Page 114] of the flesh, and the loue of the world: Likewise in the mouth there is double inueteration, as Ar­rogancie, and Derogacie. Also a double oldnes is in the body, that is, heynous & wicked actions. All these are the Olde Mans image, and require in vs to be renewed.

On the other side, the heart of the repentant, yea,The heart of the pe­nitent and godlie. of the godlie Man, is compared to the Land fallowed, or well manured: First, in regard of the labour theron emploied. Next, for the aptnes of 1 the same, to receiue & retaine the seede. Thirdly, 2 for the fertillitie thereof: for it hath pleased the 3 wise husbandman (namely God) to exercise and to improue the same, with his hand and hidden 1 graces, whereby hee hath mortified therein the bryers,Ioh. 3 3. thornes, thistles, & tares, and renewed the same in the best māner of the spirituall georgie, and therby hath giuen it power to procreate & yeeld forth the happie Fruites of those good Seedes and Plantes thereon bestowed. This is a speciall Fal­lowing of the spirituall Land, as wherein may be seene a true Mortification, M [...]tifi­ [...]n. and a right Renouation, R [...]tiō. so often commended vnto vs in the sacred Scrip­tures. By the former, our corrupt Nature is mor­tified 1 and subdued, all godly lustes killed: sinne 2 vtterlie suppressed. And by the latter, wee are made able both to conceiue those spirituall good motions, and to beare and bring forth fruits wor­thie amendment & newnes of life. So that now, whereas we were sometimes in darknes, & could not cōceiue the good things of the spirit of God:1. Cor: [...] [Page 105] that is to say, without the feare of God, without hope, without ioy in God, and so all vnfit for the kingdome of God, (as that Old Man): Now are we lightned in our minds, we haue new motions kindled in our hearts by the Word, and by the holy Spirit: that is, we haue the true knowledge of God, faith and boldnesse in Christ, the feare of God, right inuocation, loue, ioy in god, hope, and other good spirituall vertues, vnder the go­uernment of Iesus our Prince. To this exhorted the Apostle.1. Cor. 15 As wee haue borne the Image of the earthly man, so let vs beare the Image of the heauen­ly Man. This heauenly Man is Christ, by whom we haue a triple Nouitie or Newnesse, as the same Bernard writeth, opposite to the triple old­nesse of the Old Man: that is to say, the Newnesse of the heart, of the mouth, & of the body. Con­curring the first, the Apostle saith: Be yee renued 1 in the Spirite of your minde, Ephes. 4. and put yee on the New Man, which according to God is recreated in Righte­ousnesse and holinesse of truth. For the second he 2 saith: Let not any euill word come out of your mouth, but that which is good to the edification of faith, that ye may giue grace to the hearers. And for the third, 3 he saith:Ro. 6.19. As yee haue giuen your members seruants to to vncleanenesse, and to iniquitie, to commit iniqui­tie: so now giue your members seruants vnto Righte­ousnesse in holinesse. And this Bernard Bern. Renouetur ergo Cor noctrum, &c. draweth to particulars, saying: Let our hearts be renued from fleshly and worldly lustes, that those being excluded, [...]he loue of God, and of our heauenly Father, may bee [Page 106] brought in. Let all arrogancie and derogation bee banished our mouthes, that in the place thereof may succeed the true confession of our sinnes, and the good estimation of our neigbours. And for those hainous and wicked actions which appertaineth to the corrup­tion of the body, let Continencie and perfest innocen­cie be embraced: as where, by the contrary, vices may b [...]e expelled and ouercome by these contrary vertues. This kinde of Renouation worketh the Lorde Iesus, dwelling in vs by faith, according to that his saying: Beholde, I make all thinges new. The same dwelling in our harts, is our true wisdome: in our mouth the very truth: and in our person, the right iustice. To this husbandrie chiefly ay­med the Prophet, when prophesying of the re­turne of the Iewes from their captiuitie, and of the reedifying of Ierusalem, he said in the Lordes name thus; I will cause you to dwell in the Cities, and the desolate places shalbe builded, and the desolate land shalbe tilled, whereas it lay waste in the sight of all that passed by. This meant the Apostle, when hee aduised the CollossiansCol. 3. to mortifie theyr earthly members: when he willed the RomanesRo. 13. to cast away the deedes of darkenesse, and to put on the armour of light: when hee exhorted the Corinthians1. Cor. to beare the Image of the hea­uenly.

By this is euery one taught his owne condi­tion and estate, according to that saying, Know thy selfe, and thereby endeuour the sooner to as­say to purge out the grosse corruptions of his na­ture: [Page 107] so to be prepared for the heauenly graces, least it be said of vs, that whiles we peruse all o­thers, we neglect our selues. And what gaine they, who either for vaine-glory, or greedie lu­cre, or any worldly respects, seeke to pleasure others, and the whiles make themselues cast­awaies. The sicke man, who knoweth not his owne estate, seeketh not for a Phisitian, nor stu­dieth to preuent his owne daunger, vntill it bee ouerlate: God graunt wee may looke better to our selues hereafter, then heretofore wee haue done, and in the true feare of the diuine Iustice, be terrified from sinne, and by the considerati­on of his fatherly loue and mercie, bee incited and encouraged to Righteousnesse and Mer­cie. Then shall the Spirite of Discipline inhabit our hearts, and therein, the good seed sowne, bring forth the good fruite in great abundance, to the honor of God, and comfort of our soules.

CHAP. XIII. The Plough wherewith the land of the Righteous is fallowed and 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 [Page 108] 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. [...].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:

• [Page 109]1. The Hart owes which breake the Clods.
  Three parts in the har [...]owing of the Lād.
• 2. The Horses which draw.
• 3. The Driuer, who yoketh them.

Comparable to the which, we haue found a [...]ertaine spirituall Plough, and like Harrowes, in [...]d by the true vse whereof, the spirituall Hus­ [...]ndman may with the more facility and better [...]eed, effect that which is required, and thereby [...]uch ease himselfe touching the great paines & [...]rowes of his handes about the Earth,Gen, 3.17, and 5. [...]9. which [...]e Lord had cursed, according to that prophesie Lamech, in the naming of his sonne Noah, who [...]erwarde became so good a Husbandman. [...]ow, in the examination of the Parts, let vs first [...]nsider of the Soule, which is that Instrument [...]erewith being fastened to the Oxen,The Soule with che parts ther­of 14. the Hus­ [...]dman rippeth vp his land for the Seede: and [...]rein we finde (besides some others) fourteene [...]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.

[...]o the which particular parts and members, [Page 110] 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 memo­randū 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 [...]owels of the soyle, as therein to force the same, [...]nd make way for the Culter, which followeth [...]ne to diuide and open that which the Share [...]th pierced: and this very aptly expresseth, that [...]ntrition of heart, which is well defined the Cō ­ [...]ction or wholesome motion of an humble [...]inde, or sorrowful heart, rising of the Recorda­ [...]n of sinnes committed, and the feare of Gods [...]ements on the same, and is declared with [...] sighes and weeping eyes. And howsoe­ [...] wee finde the same to be occasioned by any [...]rnall action, wee most know it to be the ve­ [...] worke of God then wrought, when by the [...] and iudgement of Conscience, he openeth [...] a man the greatnes & horrour of his trans­ [...]ssion and sins, demonstrateth to him his high pleasure, with an iminent plague for the same, [...] it slicteth on his heart the bitter sense o [...] his [...]ath, as whereby hee is forced to feare, to trem­ble, [Page 112] 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 [Page 113] 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 reioyce, not that ye were so­rie, but that you sorrowed to repentance, for ye sorrow­ed godly, so that in nothing ye were hurt by vs: for god­ly sorrow causeth Repentance vnto saluation, not to be repented of: but the worldly sorrow causeth death. Wherein also distinguishing the godly sorrow, (that is, the Christian contrition) frō that which is vngodly, he sheweth the ends and fruits of ey­ther. And truly as that medicine which draweth forth from the sick mans heart the venemous hu­mour of his disease, and prepareth him for the sweete and healing potion: This godly contriti­on draweth out of the sinners hart, the poisō of the wic­ked fact, and mittigateth the biting and sorrow of the conscience, albeit it pierceth and woundeth the same: for by this shall be made euen a soueraigne me­dicine to heale the wound of it owne piercing, comparable therein to that ointment or plaister, which, made of the Spider or flie that stingeth a man, shall easily heale & mitigate the paine ther­of. This is a practise vsed in the cure of the body, in the which, that is thoght no lesse needfull that a veine bee opened, when the Phisitian percei­ueth the blood infected. But the sinner is throgh­ly infected both in body and minde, and so infla­med therewith, that he will be soone agonized [Page 114] and dead indeede, if his veine be not soone ope­ned, euen the Cordiall veine, from whence the rankour of malice and wicked imaginations may bee drawne forth.Gen, 6. For the imaginations of mans heart are onely euill euery day. There­fore saide the Lord; Circumcise your hearts: Roote your hearts: Let the sinner forsake his owne imagina­tions.

This commenceth the Action of mans Mortification, and is the first part of Repentance, & so needfull, as that without it men cannot re­pent indeede.Ps. 51. and 126.6.7. But hauing the same in the right constitution of minde, wee are accepted with the Lorde: though we sowe in teares, wee reape in ioy: wee enter the gate of right Repentance, wee mooue the Lord GOD to pitie vs, wee finde mercie with his grace: and finally, bee directed from hel to heauen, and from eter­nall death, to eternall life, through the merits of the Sonne of God.

CHAP. XV. The second part of the Soole of pietie, is the Shippe.

NExt to the Share, is the Shippe,2. Humili­ation of the Spirit. which is that member of the Soole whereon the Share is fastened, and this noteth the humiliation of the Spirite, wrought by that true feare of GOD, whereby (mans heart being contrite) the minde is al­so so humbled and made poore in his owne conceit, as that it casteth off all boldnesse of it owne strength, wisedome, iustice, wealth and e­stimation. Hereof it is, that a man chooseth to be an abiect in the house of God, and preferreth all others before him, when hee considereth his owne vilenesse, as Dauid did: acknowledgeth himselfe to bee but dust and ashes, as Abraham did: esteemeth himselfe vnworthy of Gods ma­nifold mercies, as Iacob did: standeth a farre off, and is afraide to looke vp to heauen, as the poore Publican did: dreadeth to take the holy name of God in his mouth, as Solomon did: desireth to be but as a seruant in Gods house, as the prodigall Sonne did in the house of his father: esteemeth himselfe a worme, and no man, as Christ did: thinketh both himselfe and his house, vnwoorthie of Christ, as the Ruler didde: [Page 116] and saith to Christ, Lord goe from me, for I am a sin­full man, as Peter did. In a word, as this humble Spirit casteth down, and condemneth and con­temneth himselfe, as a seruant vnprofitable, in thought, word and deede: so hath hee no desire to bee praised before God or man, because hee seeth and feeleth in himselfe nothing worthie commendation; but rather sinne & damnation. This is contrary to the humour of the worlde, which hunteth after the vaine glory of the same, and thinketh magnificently of her followers therein: disdaining and contemning the whiles the humble and lowly men of Spirit. Howbeit, the Lord Iesus, as hee himselfe was humble and meeke,Mat. 52. and would that all his Disciples should follow him therein: so hee pronounceth those persons blessed: for that to them belongeth the kingdome of heauen: neyther (as he saith) shall any be admitted into the same, but such onely as be truly humbled, and in the meekenesse of Spi­rit become as children: the which Augustine con­sidering, saide, that this was indeede the first, the second, and the third point, yea the highest and cheefest point of Christianity.Why humi­lity is like­ned to the Shippe. And worthily is this vertue compared to the Shippe in the Soole: for that, as the Ship is not only that peece which holdeth the Share, but is placed beneath next to the earth: so the humiliation of the Spirit, hol­deth fast the true Contrition of the heart, the which without the same, would soone bee aba­ted: and yet how low soeuer this be placed vn­der [Page 117] some other parts of the Soole, and next the ground, with the Shippe: yet as Nazianzen said: (ypsus arozenthe etapeinosen) it goeth before exal [...]a­tion and honour. Therfore Saint Iames counselled, Be yee humble vnder Gods mighty hand, that he may exalt you in the time conuenient. For, God resisteth the proude, but giueth grace to the lowly. And to strengthen all, the Lord himselfe saith, Learne of me, for I am meeke and lowly of heart, and ye shal finde rest for your soules: for he that humbleth himselfe shall be exalted.

CHAP. XVI. The third part of the Soole is the Culter.

THe third member of this Soole is Confession of the Mouth: 3. Confessiō of Mouth. com­pared to the Vomere, Vomer. or that which we call the Culter. The Culter hath his name of cutting or diuiding: the Vomer is so called a Vomendo, that is, of vomiting or casting foorth any thing from the stomacke. This Culter is that which cuts, diui­deth & openeth that which the Share pierceth, casting or separating the sound earth, some on this side, some on that: as a man may thereby see not onely a diuision or opening of the parts, but also the very bottome or ground of that earth. [Page 118] And thereto that Confession of the Mouth beeing compared, is defined the expresse manifestation of our sinnes, eyther publikely or priuately, ey­ther to God,Confession to God. or to men: that to God, is when our Consciences touched with the diuine Law, we so acknowledge our sinnes before the Lord, that we confesse our selues most worthy damnation both of body and soule, & therein we accuse not Gods Iudgements, but implore his great mer­cies, and praise his glory which iustifieth the sin­ner, not of desert, but of his diuine grace in his Sonne: that to man is, when hauing hurt or offen­ded our brethren,Confession to man. we willingly acknowledge & confesse our faultes vnto them, with an humble and hearty desire of pardon. And this confession is sometimes priuate, as when the faultes be pri­uate: and sometimes publike, as when the faultes be publike: alwaies accompanied with a promise 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, & [Page 119] 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 [Page 120] 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 coūtenance of God turn towards him: but vntil the sinner in the sorrow of his heart cōfesseth 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 [Page 121] 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 fl [...]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 [Page 123] 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: 3 [...]. 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 were plagued in the wildernes. Bal­tazar in his gluttonous feast, could not repent, though he saw the handwriting on the wall, but he was destroyed: those two rich men mentio­ned in the Gospell by S. Luke, Luke. 12, & 16. beeing full, would neither pitie the pore, nor amend their liues, and so they were taken away in their sinnes. More­ouer, the verie godlie haue by this enemy, as do­mesticall, bene annoyed and endangered:Gen, 9.19. Noah being full of wine, lay shamefully vncouered: & Lot, beeing drunken with wine, committed in­cest with his owne daughters. Dauid in his fulnes and pompe, doated on Bethsabe Vrias wife, and committed murther and adulterie, whereof followed many plagues & troubles. And surely, they which are (Somno vino (que) Sepulti) ouercome with ydlenes and wine, haue not onely their co­gitations blinded, but are fed as Oxen, fatted for [Page 124] the slaughter. CHRIST therfore, to disswade men frō this sin, & to perswade them to the true vse of the Plough-beam, being the very strength of Mortification, and the way to safety, thus ex­horteth; Take heed that your hearts be not ouercome with surfeitting and dronkennes, and so the day of the Lord come vpō you vnawares. Again, Watch & pray, test yee enter into temptation, for the spirite is willing, but the flesh is weake: meaning that the flesh hauing his will, is an hinderance to the good motions & desires of the Spirite, and therefore wee should not pamper such an enemy. Againe, there is a Diuell which possessing the hearts of the volup­tuous persons goeth not out, but by fasting and prayer. S. Paul condemneth pampering of the flesh, as a worke of darknes, in the which the Di­uell dominiers to destroye: and therefore Saint Peter, disswading men from this danger, exhor­teth them to be Sober and Watch. In and by the which, as wee see the daunger of voluptuousnes and carnall lustes: so are wee taught the true vse of Pieties Beame, and perswaded to the same for our owne good. The Phisitians when they be willing to extenuate men after repletions or cor­rupt humors of body,The order of extenu­ation of sinnes. Phisitian. prescribe somtimes swea­tings, sometimes vomits, sometimes diets, some­times vnctions, somtimes minutions, sometimes cauterizings, sometimes glysters: sometimes ex­ercises, somtimes watchings, somtimes potions. In like sort the sinner which is spiritually distem­pered with the repletion & corruption of sinne, [Page 125] requireth all these pointes of spirituall medicine, as whereby he may be macerated and prepared for health. The sweatings are Agonies, sorowes, 1 and teares: the vomits are confessions: the dyets 2 are abstinences and fastinges: the vnctions are 3 prayers: the minutions are Almes-deedes: the 4 Cauterizings are persecutions and troubles: the 5 glysteres are the remission of many iniuries: the 6 exercises are lawfull labours, and workes of our 7 vocation: the watchings are waking to vertues, 8 and the withstanding of carnall lusts: the potions 9 are the worde of God, and the Crosse of Christ, 10 which are called the water of life, and the cuppe whereof Christ himselfe drancke with his Apo­stles: Thus hath the Physitian taught vs to ma­cerate the flesh.The good wife tea­cheth sin­ners the order of Mortifi­cation.

The like Simbole is taken from the good wife in the allaying of her potte, which beeing on the fire beginneth to boyle ouer.

First, shee vncouereth the pot.

Next, if that help not, she in all the hast blow­eth on the liquor.

Thirdly, she casteth in Salt. 1

Fourthly, shee allayeth it with colde water. 2

Fiftly, shee stirreth it with the Ladle. 3

Sixtly, shee with-draweth the fire: and lastly, 4 when no waye else serueth, shee remooueth the 5 pot from the fire. 6

In like sorte, the sinner swelling in repletion, 7 and ready to break out into the effects of volup­tuousnes, is aduised:

First, to acknowledge and confesse his sinnes.

2. To pray to God for assistance.

3. To hearken to the worde of God, and to feare his Iudgements.

4. Applye that which is contrarie to the hu­mour or cause of the sinne.

5. To bee diligent in some honest labour of exercise.

6. To abstaine from the voluptuousnesse of meates and drinkes: and 7. To withdrawe our selues from all those occasions of our sicknesse and daunger.

All these things require a meet amplification, from the which I am restrained through my de­sire of breuity to auoide tediousnes. Surely this is that strong Beame, without the which, the best man on the earth often falleth, and is annoyed, as king Dauid and king Salomon, yea, as Noah and Lot did, being replenished with wine and fleshly securitie. Therefore, as we should hearken to the good counsaile of our SAVIOVR and his Apostles, so should we pray to the LORD with Agur, Lord giue me not Pouertie, nor Riches: feede me with foode conuenient for me: lest I be full and de­nie thee: and say, Who is the Lorde?

CHAP. XVIII. The 5. part of the Soole, is the Tractorie.

THe first member of the Spirituall Soole, is the Hope of Remission, The hope of Remis­sion. signi­fied by the Tractorie, (or Lamb, as som call it) which necessarily must be fastened to the former foure, lest whiles by terrifying the sinner with continu­all threates of Gods Iudgementes and Spirituall corasiues to cast him downe, and to drawe him from proude presumption, hee should (for want of comforts and reliefe,) be drench't in vtter de­spaire: yet not so, that being a greeuous offender, [...]ee might be occasioned to presume on Mercie, but, that knowing both his sinnes with the dan­ger and horrour thereof, & repenting, he should not be ouerwhelmed in feare, but hope for mer­cie. This rule Paul obserued wryting to the Co­rinthians, who hauing terrified them, by laying before their eyes the terrible examples of Gods Iudgements on the auntient Iewes in the wilder­nes, to breede in them true contrition, humility, confession, and mortification of the flesh, by and by he addeth for their consolation & stay; There is no tentation hath taken you, but such as belongeth to the Nature of man: and God is Righteous, who will not suffer you to be tempted aboue your power. And [Page 128] this hath bene the custome of the holy Prophets to mixe sweeet things with sower, to this ende, that whilest they sought to plaister one wounde, they might not make another: but rather (one thing cōsidered with another) they might heale the one, and withstand the other. Therefore haue wee also thought good, soone after those fower harde Corasines before going, to minister this godlie Comfortatiue, the Hope of Remission, which animateth the sinner to followe Pieties Plough, for Hope is Tò en Toīs Senois Phàrmacon, a Remedie in all hard aduentures, as said Gregory Na­zianzen Naz: ad ciues Naz: Aug: in Psal 104. to his citizēs. And as another said truly, Qui gaudet in Spetenebit & rem, &c: He that reioy­ceth in Hope, shall also enioy the thing hoped for: but, hee that is without Hope, cannot obtaine the thing. In regard whereof, this vertue is called the Mother of all endeuours and studies, Hope is the Mother of endeuours. Mater co­natuū. engendring not onely the will, but also the endeuour of studying, wor­king & prosecuting that which is commenced. By this, the Mariner & Merchant passe ouer the daungerous Seas, hoping to returne home with gaine. The husbandman teareth vp his soile and laboureth hardlie in the field, in Hope to gather the fruits of his trauailes. The Father puts forth his Sonne in a farre Country at his great charge, in hope hee will returne home a learned man. By this, the very Rebell sometimes yeelds him­selfe to the Princes hand, in hope of pardon, the condemned man hopes for life, the sick man see­ing the Phisitian, lookes for health: & to all men, [Page 121] the greatest solace in the concourse of calamities is the Hope of an Alteration:Nazian: Eccl 9.4. whereof the wise man said, To the liuing there is hope: 3. Kind [...] of Hope. and therfore a liuing dogge is better then a dead Lyon. By this are wee reteined in the full expectation of those things which are either promised or wished for. And of this, there be three kindes: the first wher­of, 1 is engendred of an Opinion: the second of cer­taine 2 Knowledge: the third of Faith. The Opini­onate 3 hope, is either taken from the report of the worde of some others: or from some particular examples: or from the conceite of a mans owne minde, and is indeede nothing but a bare per­swasion, and often prooued deceitfull and vaine. The next, is that which Experience hatcheth, as whereby men hauing tried the causes by their effectes, hope for the like to ensue againe. The third springeth of Faith, The vaine hope. and beeing of affinitie to the seconde, expecteth that which Faith assu­reth, relying on Gods promises. Againe, that first kinde, though but deceitfull and vaine, hath drawen many men forth, not onely to the con­triuing of manie vnlawfull actions;Gen. 3.1. but also to the aduenture of diuers & sundry hard exploits: the which Pindare considering, said▪ that manie a man it exalted, whom vppon a sodaine it cast downe. Heuah, hearkening to the deceitfull words of the Serpent,Act. 12. hoped that she should be made a God­desse, & passing wise, by eating of the forbidden fruit. King Herod seeing that he preuailed in his purpose, against Iames the brother of Iohn, hee [Page 130] proceeded further, and tooke Peter also, hoping hee should haue had therein the like successe: ar­guing thus; I had my purpose on Iames, Ergo I shall haue the like on Peter. Gen. 4. Cayn conceyted so well of himselfe and of his actions, that if Abel his brother were extinguished, he hoped he should be the onely promised Seede of the woman, the heire of the world, and liue in all peace. The like hope had Absalom against his Father Dauid: 2 Sam. 15 Mat: 2. So the other Herod hoped that in the murthering of the Innocent children, hee should also murther Christ, and ouerthrowe his kingdome. But (as the wise man saith) Whiles the vngodly hope to haue a friend of vnrighteousnes, Sap. 2.16. & 5.14. Iob. 8 9. Ia: 1.10. they come to nought: for the hope of the vngodly is like the drye thistle flower or dust, which is blowē away of the winde, & [...]ike a thinne scumme that is scattered abroade with the storme, and as the smoke that the winde disperseth, and as the re­mēbrance of him that passeth & taryeth but for a day.

2 The more certaine hope.The second kinde of hope is more assured, for that it is taken frō the certaine knowledge or ex­periēce of things, as wherby mē of the same cau­ses hope for the like effects: as frō the fire heate: from the water moisture: from the Sunne light: and from the night darknes. So in things diuine and spirituall, from Gods loue we expect grace, & vpon our true repentance, the mercy of God. Thus we hope as God is our Father, and we are his children, that hee will prouide for vs, accor­ding to his good nature, and his louing kindnes to others his children. Thus Paul consolated [Page 131] the Corinthians2. Cor 1.7 in their affliction. Our hope (saith he) is stedfast concerning you, in as much as we know, that as yee are partakers of the sufferings, yee shall also be partakers of the Consolation: hee addeth: for wee would not haue you ignorant of our afflictions, &c: because wee should not trust in our selues, but in God, who deliuered vs from so great a death: and thus hee would thereof conclude: therefore hee wil also deliuer you, who haue the same God for your Father: who are professours of the same cause: who are partakers of the same afflictions with vs. Thus the poore prodigall Sonne,Luke 15. vpon certaine knowledge of his good Fathers nature and loue, returned home, hoping to finde the fruits thereof towards himselfe.1. King. 20.32. Thus the Assy­rians, hauing experienced the mercifull heartes of the Kings of Israel, came and submitted them­selues to the King with halters on their neckes. And thus the people hauing tried and found the great vertue of healing in the Lord Iesus, and his Apostles, came & presēted their sick before him and them, in hope of helpe. Such arguments we finde aboundant, as in the holy Scriptures, so chiefly in Dauids PsalmesPsal 37. and sayings, among the which, that is notable, where hee saith: I haue bene yong, and now I am old, yet I neuer saw the righ­teous forsaken: thereof he would conclude, there­fore I hope hee will not forsake me, which am a righteous man in this, that my sinnes are pardo­ned, and I depend on him by my faith. Againe, hee saith: The righteous man is mercifull. As if hee [Page 132] wold argue: This is a righteous man: ergo, I hope he will shew me mercy. For I find it truly tried, that from righteousnes, issueth mercy. This is a good hope, and of neere affinitie with that which followeth,3. The best kinde of hope, and chiefly he [...]e re­quired. which rising of a true faith in Iesus Christ, is defined the sure expectation of those good things promised vs in the holy Gos­pel: as namely, remission of our sinnes, the righ­teousnesse of Christ, the gratious aide and help of God in all our afflictions, the mitigation of our sorrowes and calamities, a glorious victo­ry ouer sinne and the diuell, and the inheritance of life euerlasting, according to the fore knowledge and good will of God in his Sonne.Rom. 8. This is that which fortifieth patience, & perswadeth the verie groaning creature to abide & serue vn­till the day of the adoption of Gods children. In this hope said Dauid I beleeue verily to see the good­nesse of God in the land of the liuing. In the same said Iob, Iob. [...]4. I know that my Redeemer liueth, and that I shal rise againe in the last day, and shalbe couered with my skinne, Heb. 11 and shall see God. In this, the ancient fa­thers trauailed patiently towardes the Citie of the Saintes, before they obtained the promises. This is that Helmet of Saluation whereof St. Paul speaketh in the furniture of a true Christian,Ephes. 6 Omnium prorum spes, &c. and the only hope of all the godly (as not only Augustine, but the Apostle writeth that we haue an Aduocate with the Father, Iesus Christ the righteous, and hee is the propiciation for our sinnes. For whensoeuer the vngodly shall forsake his own waies, and the vn­righteous [Page 133] his owne imaginations, and turne a­gaine vnto the Lord, the Lord (through this his Sonne) shall be mercifull vnto him, for hee is ve­rie ready to forgiue: yea, hee will put all his wic­kednesse out of his remembrance: as the holy Prophets testifie. Therfore is this part worthily likened to the Tractorie, by the which all Chri­stians are not only consolated in their great sor­row: but also drawne forth & encouraged in the workes of their vocation, to follow Christ their Maister (though vnder the Crosse) towards e­uerlasting life.

CHAP. XIX. The sixt part of the Soole, is the ground-Rise.

AFter the Contrition, Humiliati­on, Confession, Maceration, & Hope of Remission, there nee­deth Christian Patience: 6. Christi­an Patiēce. by the which a Repentant Sinner is wonderfully strengthened in the better performance of all the former: for by this a man is made able to su­staine and ouercome with an equall mind all ad­uerse & hard aduentures whatsoeuer: the which therefore our Sauiour commended to his Disci­ples in the middest of their afflictions and trou­bles [Page 134] in this worlde,Mat. [...]4. Iam. 5.7. saying: In patience yee shall pos­sesse your souless: the like hath Iames: Be yee pattent therefore brethren vnto the comming of the Lorde. And this is signified by the Grownd-Rise in the Soole of Pieties Plough. This is that peece of tim­ber which is fastened to the foote of the broad­hale: and serueth not only for an ayd to that part in the staying vp of the earth which the Culter hath opened, but also, for the beating of the stones, clods and earth, from the bottome of the furrow, and indeede standeth in the place of the mightiest assaultes of those manifolde oppositi­ons, the which notwithstanding being of that force (though of no great bignes) it slideth forth with the Soole, and passeth on in the worke pre­tended, leauing all those stones, cloddes, and ra­sed earth behinde it, as that valiant victor which hauing slain his enemie in the field, passeth ouer him, and lets him there lie. And of that nature and force is Patience, which therfore is defined, a voluntarie and daily sustentation and tollerati­on of very difficult and hard thinges for the sake of honestie & vtility: or (after the Philosophers) an obedience to Reason, in bearing those hard aduentures which Reason perswadeth to bee borne, and not daunted with sorrow, that a man should yeeld to do or commit any thing against vertue, notwithstanding he should die or suffer any pain whatsoeuer. Neither are such esteemed patient persons, which ouercome with sorrow, are perswaded to perpetrate that which is not a­greeable [Page 135] to Iustice or any other vertues. But the Fathers of our Church defining the right Chri­stian and true Patience, the same (which is here required) haue strengthened it with the diuine loue in Iesus, without the which all patience is painefull, and euery affliction intollerable. Hee therefore which gladly beareth all labours,Cassiodor. True Pa­tience and her off [...]ce. af­flictions and griefes, laide on him in this life, in the hope of those good thinges which are to come vnto him, and for the loue of GOD in Christ, is a right patient man. Hee beareth, not against his will, or perforce, but willingly and gladly: not pleasures, but paines: not in hope of worldly promotion, but of the good things of the life to come: not for the loue of the world, diuell or flesh; but for the loue of God: that not deserued by that suffring, or any his merits, but in Iesus Christ. This therefore is that vertue (in­deede) which obeyeth God, in bearing all af­flictions which the Lorde commandeth him to beare, and therein is not broken with sorrow, as that wee woulde endeuour any thing against Gods will, or grudge at those his corrections. For it is the office of Patience to mollifie all sor­rowes by the acknowledging of Gods will, and the consideration of the gladnesse of his Spirit, to retaine hope of good deliuery from troubles through Christ: to desire of God mitigation, & ease, according to that saying of the Psalmist, Waite on the Lord, and keepe his waies, and he wil pro­mote thee, thou shalt see it. Iohn Chrisostome Chryso­stome. gathe­reth [Page 136] 1 nine degrees of this Ground-Rise. The first 2 degree is, that a man beginne not to doe any In­iustice. 3 Next, that hee reuenge not his enemie 4 with the like. Thirdly, that he do not that which 5 himself hath suffered, to him that molested him, 6 but to surcease. Fourthly, to expose himselfe to 7 the sufferance of iniuries. Fiftly, to offer himselfe 8 againe to the like. Sixtly, not to hate him that 9 wrongs him. Seuenthly, but to loue him. Eight­ly, to doe him good. Ninthly, to pray for him. These pointes are taken from the Doctrine of Christ,Mat. 5.3 [...]. which hee preached to his Disciples on the Mount: I say vnto you (saith he) Resist not euill: but whosoeuer shal smite thee on thy right cheeke, turne to him the other also: And if any man will sew thee at the law, & take away thy coate, let him haue thy cloake also: and whosoeuer will compell thee to goe a mile, goe with him twaine. Againe, Loue your enemies: blesse them that curse you: doe good to them that hate you pray for them which hurt you, and persecute you. This hee saith, to teach how farre off wee should bee from reuenge & murmour: and that wee should rather be contented to beare yet more and grea­ter wrongs and troubles, then to study or ende­uour to reuenge or grudge against that which we haue already laide on vs. Our Lord to per­swade to this vertue, produceth one sound rea­son: That you may be the children of your Father which is in heauen. As if hee said: God is patient and long suffering: he is your Father, yee are his children: it is meete that yee should therein be [Page 137] conformed to your father, which saith; Be ye holy, as I am holy. Christ might haue produced the example of Iob, that patient man, as Iames did: or of Abraham, of Ioseph, or of Moses, as Stephen, and Paul did: yea, he might haue brought his owne example, who (as the Scripture testifieth) being stricken, he strooke not again,God is cal­led Patie [...]t but patiently bare our sinnes and our punishments in his body on the tree: and was the most perfect patterne of this vertue, farre beyond all them that euer li­ued in the world: but he bringeth forth God his naturall father, and our heauenly father: and as he declared therein both his true nature and obedience to his naturall father: so would hee that we also through him should bee therein conformed and made like to our heauenly fa­ther, and might thus argue: God is patient, and he is my Father: therefore am I also patient, which am his sonne. God is patient, and hee is your Father: and I am patient, which am his Sonne, 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 [Page 138] 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 [Page 139] 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 [Page 140] naturally yeeld no wholesome fruit.Isa. [...]7. [...]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 [Page 141] 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 [Page 142] 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 [Page 143] 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 [Page 144] 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:

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 [Page 131] 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 [Page 146] 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 [Page 147] as Xaris charin pherei) One grace held, supported, or prouoked an other. By this, is fitly depainted the true combination & prouocation of those mo­tions which are agreeable to the lawe of God, inspired and kindled by his diuine Spirite: yea, those very heauenly vertues and graces which are deriued vnto vs, by a measure from the ful­nesse of Christ, and are appointed to sustaine and followe one an other in these persons rege­nerate. Of this spake Saint Iohn, when he saide, that From his fulnesse, we all receiue Grace, Ioh. 1. vpon Grace: or, one vertue following an other. And no doubt, of the same spake Paul, when hee would, that such as beleeued, should thereto adde, not onely vertue, but Proceede from vertue to vertue: that is, to adde one vertue to an other, vntill they were made perfect in Christ. But Saint Peter iumpeth iust to the Graces,1. Pet. 15. and numbreth vp sixe particular Linckes for this Chaine, saying: Giue yee all heede, that yee mini­ster in your faith, vertue: in your vertue, knowledge: in your knowledge, temperance: in your temperance, godlinesse: in your godlinesse, brotherly kindenesse: in your brotherly kindenesse, loue. Whereas hee saith, Giue ye all heede, that ye minister in your faith vertue, &c. He meaneth not, that the power of the action, or the disposition of these vertues is our owne: but that as we should neither resist the holy motions of the Spirite offered vs, nor receiue the graces of God in vaine: so we should gladly yeeld our selues vnto the Lorde, and re­ceiue [Page 148] by the hande of a liuely saith, from his goodnesse, Grace vpon Grace, and Vertue vpon Vertue: as such, as being well taught, vnder our heauenly Father, might honour and serue him in holinesse and righteousnesse. Loe this is that infringeable Chaine of Pieties Plough, compara­ble to that compleat armour of God, the which S. Paul would a Christian should put on, and the which in this Chaine, Ephes. 6. are aptly lincked and fra­med together. Whereof the first is Veritie: the next, Righteousnesse: the third, Readinesse for the Gospell: the fourth, Faith: the fift, Hope: the sixt, Gods word: the seuenth, Praier, &c. This Chaine is so necessarie for the Spirituall Plough-man, as that without it, the Plough cannot proceed: but hauing this holy combination, and prouocati­on of all Vertues, the Plough proceedeth with good speede, and all prosperitie, as strong in the Lord, and in the power of his might.

CHAP. XXII. The tenth part of the Soole, is the further wheele.

IN Pieties Plough, there be two Wheeles, as wher­on the Beame is carried by the Axell,9 Medi­tation pro­fitable. and the Soole more stedily directed forth in the land. Al­beit that in some places, the fields are turned by the Soole, without wheeles: yet, as the Husband­man findeth the commoditie, so doth he com­mend [Page 149] the right vse of the same. The two wheeles of this Plough, are the profitable Medi­tation, and the continuance of the good action: both the which the holy Psalmist described and com­mended in that blessed man,Psal. 1. whose delight is in the Law of the Lord, and in that Law is exerci­sed both day and night.

The former, is that remission of the minde ac­cording to nature, from thinges which are with­out ad principatum, to the chiefe rule or head: which then is most profitable when it hath for his chiefe obiect the best and most profitable things, in the consideration whereof a man may be taught, instructed, and edified in that which is of like nature, for the glory of God & his owne safetie. And well is this vertue likened to the Wheele in three points. First, for the figure: se­condly, for the coniunction: thirdly, for the mo­tion thereof.

The figure is round by the which (as the Phi­losophers 1 note perfection) wee may vnderstand the soundnesse of holy Meditation: for as the wheele is of euery part perfect, as that there nee­deth not either addition, or diminution: so is the Meditation of the beleeuing Christian per­fect, as the Lord is perfect. Mat. 5.

The Coniunction is of diuers parts, and so, as 2 of two or more then is made one thing: thus the godly & repentant man hath his cogitation fix­ed on those things which as parts are combined together in the true meditation of the olde and [Page 150] new Testament, of Moses, the Prophets, and the Psalmes, of the doctrine Euangelicall, Apostoli­ca [...]l, and Historicall, and so, as it the thing figured were seen in the figure, & the figure in the thing figured, in an equall proportion: as then when the holy Prophets by a strong meditation in the things to them reuealed & foreshewed long be­fore the things were accomplished, sawe the same, and thereof vsed often the preter or pre­sent tence, for the future. This Ezekiel Ezekiel. 1. saw in a vi­sion, a wheele in the middest of a wheele: this Salomon taught, that one thing should be considered or meditated on with another, that men might at­taine to wisedome. For in our meditations it is meete that wee obserue the true proportion of those partes and members which are to be con­ioined: as the Law with the Prophets, faith with obedience, hope with charitie, goodnesse with grace; the Father & the Sonne, Christ Iesus and his Church, the Church and her children, the death of Christ & his resurrection, his ascension and his high glory, mans election and glorifica­tion, his iustification & his sanctification. What man is without Christ, and what he is in Christ: what God hath done for vs, and what hee requi­reth of vs: &c.

3 The motion of this wheele is circularie, to the which beyond all other motions, the Philoso­phers attribute perfection, in the which the sin­gular consideration and right vse of those excel­lent obiects are signified, in the vse whereof, af­ter [Page 151] the end of our meditation, wee should begin againe, and orderly proceede in the circularie motion of the Wheele.Mat. 2 [...].40. Phil. 3.1. Thus the Lorde Iesus praying to his Father, spake the same wordes three times: and Saint Paul to the Philippians said, that it greeued him not to write vnto them of­tentimes the same thing. Thus wee are taught to pray euerie day to the Lorde for our daily foode,Mat. 6.11 and for the forgiuenes of our sinnes, both in the morning, at noone tide, in the euening, and in the night season. This also intimated Salomon, not onely in that he saith,Eccl. 11.2 Remember thy Maker the sooner in thy youth: but in that, Giue a portion to se­uen, and also to eight: as that, when we haue ended one weeke, (which consisteth of seuen daies) we should begin againe (with the eight day) ano­ther weeke. And in this circulary motion, wee shuld ruminate Pauls wheele of fourteen spokes.Act. 17. As first, that there is but one chiefe & best good thing, which is God. Secondly, that he alone is author of all good things, both in heauen and earth. Thirdly, that he is Lord of all. Fourthly, that he is concluded in no place. Fiftly, that he is not worshipped with the workes of mens hands. Sixtly, that he hath neede of no mans helpe. Seuenthly, that he disposeth of his riches to e­uery man. Eightly, that hee is the creator and maker of mankinde. Ninthly, that hee placed men on the earth. Tenthly, that he is euery where, filling euerie thing. Twelfthly, that in him we liue, moue, and haue our being. Thirteenth, that he is honoured, not with gold, siluer, or any outward things. And fourteenth­ly, [Page 152] that in Christ Iesus our Mediator, hee is good and gratious vnto all men. Here also we are to medi­tate, how the maiestie, power, iustice and mercie of God, is both declared and confirmed to man­kind: first, by creation: next, by sustentation, go­uernment, 1 and administration: thirdly, by many 2 examples of thinges supernaturall and strange: 3 fourthly, by the common consent and voyce of 4 all men: fiftly, by the ordinary sense of his good­nesse: 5 sixtly, by the secret and iust testimonie of 6 conscience: seuenthly, by the manner of his 7 iudgements: eightly, by the authority of the ho­ly 8 Scriptures: ninthly, by the opinion of the Phi­losophers: 9 and tenthly, beyond all others, by the 10 sending of his onely Sonne into the worlde. Furthermore, looking on my selfe, I am to con­sider (and not to forget) at all times, how far not onely others, but also my selfe haue erred & sin­ned from the scope of my calling and direction of the Law, and haue neede to be reformed and conformed by & to the same. Also I am to think on the Articles of my beliefe, of the holy petiti­ons in the Lords praier, with the ten Comman­dements, reading them on my ten fingers: also of the wickednes of the world, the vanity of the flesh, the malignitie of Sathan, the miserie and mortality of man, the certainty of death, the vn­certainty of his comming, the last iudgement, the paines of the damned, and the great felicity of the Lords elected Saints. To be briefe, I am to harken to Saint Paul in this matter, who writing [Page 153] to the Philippians, thus exhorteth.Phil 4 8. Whatsoeuer things are true: whatsoeuer things are honest whatsoe­uer things are iust: whatsoeuer things are of good re­port: if there be any vertue: if there be any thing praise-worthy, meditate on these things: (chiefly in this how yee may obtaine and performe them) and the God of peace shall be with you. All these and such like thinges are to bee ruminated in a circularie meditation, as wherof may be framed an health­full Rownd or Wheele, whereof is made a very vehement motiue to true Mortification.

CHAP. XXIIII. The eleuenth part of the Soole, is the neere Wheele.

THe second Wheele of this Plough,10. The se­cōd wheele noting per­seuerance. is Conti­nuatio Actionis, the continuance of the action: which is the constant, stable, and perpetuall per­seuerance in the reason or way well considered of, and not, vnaptly likened to the Wheele in this, that as the Wheele in his winding, beginneth to winde againe there where it lastly ended, and the circle or compasse thereof is without end: so should the end of one good meditation bee the entrance into another: one good word should bring in an other: and one charitable action per­formed, we must begin an other: chiefly euery good action, study, or endeuour once begunne, must not be giuen ouer or delaied, but holden [Page 140] on and continued to the end. This doubtlesse was intimated by that mysterie in the Lawe, where the tailes of the beastes were commanded to bee offered vp in sacrifice, together with their bodies. The same meant the Prophet Hoseah, when he commanded the people to seek the Lord vntill he came to raine righteousnes vpō them: Hos. 10. & that entended Salomon, whē he said; that the end of a thing was better then the beginning, as from whence the censure of either good or euil is best taken. The wilde Asse ouercommeth the Lyon and the Wolfe, not by strength, but by continu­ance of course. Neither without perseuerance is the battaile wonne by the fight, the crowne got­ten by the victor, or the goale archieued by the runner. So saith our Sauiour, He that goeth to the Plough and looketh backward, is nothing fit for the kingdome of heauen. But, If ye continue in my words, then are yee my very Disciples, and yee shall know the truth, and the truth shall make you free: yea, hee that continueth to the end, the same shall be saued. Loe, this is that Wheele, by the which Pieties Plough oug [...]t to proceede without feare or fainting, vn­till the action in hand bee fully effected for the praise of God, and benefite of man Saul the king of Israel, wanted this Wheele: so did Iudas the trai­tour, Demas, and such other Apostataes, execra­ble to God, and odious before men: but Abra­ham, Dauid, Daniel, Paul, Iohn the Baptist, and Iohn the Euangelist, continued their course and calling, beeing therefore blessed with the Lord, [Page 141] and commended of all good men. Thus hauing perused the two Wheeles, we are next to consi­der of the Axel-tree whereon those Wheeles are carried in Pieties Plough.

CHAP. XXV. The twelfth part is the Axell.

AS the two Wheeles of the Plough are com­bined and carried by the Axell-tree: 11. Whol­some prai­er. so is that Christian meditation and godly Perseuerance in the good action, mightily combined and sup­ported by godly inuocation therefore worthily resembled in the same. This is that true vertue which commeth of that true Good of his Son Iesus, and of the Holy ghost, and desireth the good things, not onely of this life, but also of the life to come. This is that, which fighting against all doubtfulnesse, dooth promise vs to be heard, & that we shall thereby obtaine the good things desired for the sake of the Mediator. Therefore, as the Lorde in the olde Testament hath com­manded men to call vpon him in troubles, with a promise to heare and helpe: so the holy men of that time haue duly obserued it. Againe, as in the newe Testament, our Sauiour hath both taught and commanded his Apostles to pray in his name to the Father, for daily foode & neces­saries of nature, for pardon of trespasses, for their defence against the diuell, and such: so they thin­king [Page 156] it needefull, and finding the benefite there­of, haue not onely duly obserued it, but in their doctrines and good counsailes taught and ex­horteth all others to doe the like: not onely for themselues,Ephes. 6. but for all estates and conditions of men. Surely this is that spirituall Axell-tree which holdeth together the Wheeles, and beareth vppe the Beame, and that very vertue of the Spirite, whereby it pieaseth God (hea­ring our prayers) to helpe our weakenesse, and to direct vs to the effecting and perfecting of all other vertues. For this is (as Augustine said) Locutio ad Deum, quando legis Deus tibi lo­quiter: quando oras cum Deoloqueris: A speaking to God: when thou readest, God speaketh to thee: when thou praiest, thou talkest with God. An other calleth it an humble conuersion to God,Hugo. with the mouth of the minde, assisted with fath, hope and charitie: and touching the good operati­on and effects thereof, saith an other: It clea­reth the heart, withdraweth it from terrene af­fections, cleanseth it from vices, lifteth it vp to heauenly things, yeeldeth him more capable and worthy to conceiue the spirituall good thinges. This dooth our Sauiour Christ worthily con­firme, when he saith, that his Father giueth the holy Spirite to them that aske the same of him in his name: by the which Spirite, he meaneth all the graces and blessings of the holy Ghost. Therefore he saith againe to his Disciples, Aske and ye shall receiue, that your ioy may bee full. Wher­fore [Page 157] when wee haue assayed to frame the Soole of all the former members, and knowe that yet there remaineth in vs many desertes, let vs deuoutly conuert our selues to GOD our heauenly Father, in hearty and humble pray­er, that it woulde vouchsafe him of his pow­er and goodnesse in Christ, to supply all those our defects, and feeling the sweetnesse there­of, not forget to glorifie him with the Psal­mist, saying: Praised bee GOD, which hath not put backe my prayers from him, nor his mercies from mee.

CHAP. XXVI. The thirteenth part of the Soole, is the Key.

IN the twelfth place it is required,12. Faith wholsome. that wee consider of the Keye or Pinne, whereby the Beame is fastened to the Tawe, and the Soole set eyther higher or lower, deeper or shal­lower, as occasion requireth, according to the nature of the ground, and discretion of the Plough-man.

By this Keye, is signified that true faith in Christ (before spoken of) whereby Righte­ousnesse is apprehended, and wee iustified and approoued before God. For after the pro­portion [Page 142] of our faith, and quality of our beliefe, all those excellent graces and vertues are eyther lifted vp or letten downe, strengthened or wea­kened; neither is it possible that those former parts of true repentance shall be profitable to the sinner without this, by the which, whatsoeuer is done is acceptable to the Lord: and whatsoeuer is wrought without it, is sinful and vile: for what­soeuer is done without faith, is sinne (by the te­stimonie of the Apostle) therefore it is impossi­ble without faith to please God. He that beleeueth in the Sonne of God hath life: Aug. de verbis apostoli petr. serm. 27. Et lib. 1. de pecca. iuait. & remiss. c. [...]0. de Ciuit. Dei li. 13. ca. 4. because that faith is the beginning of a good life, to the which also belongeth eternall life. As this is that foundati­on of things hoped for, and the assurance of that which is not seene, (tunc est fides, quando expecta­tur in spe, quod in renondum videtur) so is it made the very hand of the soule, wherby we take hold on Iesus Christ▪ and apply vnto our selues by his grace, all his iustice, merits, and vertues, whereof we be said to be iustified by faith, because it plea­seth the Lorde to impute his proper Righteous­nesse and vertues, to such as apprehend the same by faith. By this, Abel offered vppe vnto God a more acceptable sacrifice then Caine: Heb. 11. by this, He­noch was reported of that hee pleased God: by this, Noah moued with reuerence, prepared the Ark: by this, Abraham being called of God, glad­ly obeyed him: by this, Sarah being well nigh a hundred yeares of age, had strength to conceiue seed: by this, Isaac blessed Iacob and Esau, concer­ning [Page 143] things to come: to be briefe, by this, Moses and Iosuah, and Rahab, and Gideon, and Barach, and Iepthe, and Sampson, and Samuel, and Dauid, and the Prophets, obtained a good report, sub­dued kingdomes, wrought righteousnes, obey­ed the promises, stopped Lions mouthes, quen­ched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed vali­ant in battaile, turned to flight the armie of the enemies, &c. For this is the very key, euen the key of the sonne of Dauid, which openeth, and no man shutteth: and which shutteth, & no man openeth. And as without this no man pleaseth God, but being iudged sinners, are shut out from his fauour and abandoned: so by this vertue of the Spirit, and power of grace, are offered and performed vnto vs that eternall happinesse and peace, and all those heauenly treasures which our faithfull hope expecteth. Worthily there­fore said our Lord to such whom he was willing to helpe and preserue, Haue faith in God. For he that beleeueth is made holy (by the diuine grace) to remoue mountaines, yea all things are made possible vnto him. Finally, this is the fai [...]h­full promise of him that is the very truth, & can­not lie, that God louing the world, Ioh. 3.16. hath giuen his on­ly begotten Sonne to this end, that all they which be­leeue in him, should not perish, but haue euerlasting life: and that the righteous man shall liue, not by any his owne workes, wisedome, ability or me­rits, but by his saith. Hab. [...] 4. This is that faith which com­meth [Page 160] to a man, by hearing of gods word, which is brought vnto vs by his seruants the Prea­chers,Ioh. 20. who are sent vnto vs from the Lord, to preach the same. To this end, that men might be­leeue, & that in beleeuing they might haue life throgh the name of Iesus. And as the Pinne in the Soole, is fitly placed in the very middest of the same: so is faith mightily peazed betweene all other ver­tues, as the very strength, by the which they are fortified and tied together.

CHAP. XXVII. The fourteenth and last part, is the Tawe.

Spirituall Loue.THere nowe remaineth one other thing in this Soole, no lesse necessarie then any of the former: yea, and that without the which, all the former members of the same are nothing a­uaileable to this spirituall husbandry. That is, the Tawe, or that yron Rope which embracing the Beame, assureth it to the Tractory or Lambe. By this is meant that Spirituall Loue, which is so often commended and commaunded vnto the brethren of Christ, as whereby, not onely the mortification of the flesh is fastened to the faith­full hope, and so the former is the better sustei­ned and performed by the latter: but also the whole Soole, with his parts holden together by the helpe of the Key of Christian faith. This is [Page 161] that sweete delight of a mans heart towardes something, for the sake of some what,August. which run­neth through desire, and surceaseth in hope by a desire in lusting for, and by a ioy in hauing it. Neither if mans heart be good, can it be good of any other occasion, then by louing that well which is good: nor can the same be euill, if euer it be of any thing else, sauing in not louing well that thing which is good.

As this Taw is made of three or foure yron rings, or lincks of yron fastened one wtihin an other, in the order of a chaine, the greatest wher­of compasseth or embraceth the Beame: the se­cond lincked to the first, the third to the second, and the fourth to the third, which is also assured to the Tractory or Lambe. So in the spirituall Taw, which is Loue, there bee foure kindes or branches.4. Bran­ches of Loue. The first (which is the highest & grea­test) is the Loue of God the Father: the second, is the loue of God the Sonne: the third, is the loue of God the holy Ghost: the fourth, is the loue of man: of God the Father, as our Creator and maker: of the Sonne, as our redeemer and Sauiour: of the holy Ghost, as our sanctifier and consolator: of man, as our neighbour and brother.

Therefore it is commanded, that we loue God the Father, with all our heartes, strength, soule, minde, and whatsoeuer else we haue. Loue him, for he loued thee first: loue him, for hee sent his onely Sonne into the world that thou shouldest liue through him: loue him, for he is thy Father, [Page 162] thy King: thy God, and best good for euer. This is well resembled by the great Ring in the Taw, which embraceth the Beame, and pulleth on those other partes which follow it: (by which Beame (as is before said) is signified the Macera­tion or mortification of the flesh.) For as this Ring of the Taw compasseth the Beam, so Loue compasseth or embraceth true maceration of the flesh in the godly, who after the example of Christ (being perswaded through Loue to take our flesh, & therin to be macerated & mortified) we are well pleased for the loue & good affecti­on they haue 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.

2 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] (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, [Page 167] 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: [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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. [Page 172] 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 [Page 173] their labours: their vtilitie in their vse.

It is said in the Apocalyps, 5. that the Lambe had seuen eyes: which noted his great wisedome1 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 authoritie2 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 [Page 174] appetites, vse the gift of continenci [...] 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 Ʋtilitie.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 [Page 165] 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 confirmatiō 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 [...]ir wisedome, grauitie, authoritie and digni­ [...] [...]ommendeth vnto them two especiall du­ties, [Page 176] 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, is not yet made meete to rule the Church.Labour in the word & doctrine By Labouring in the Word, the Apo­stle meaneth his exercise in the holy Mysteries, but chiefly, diligent studie and meditation, in the feare of God, whereby being that way furni­shed, he may be able to draw forth of his full ves­sell measurably vnto his flocke in the Church; the which is meant by the labour in doc­trine. 1 It is therefore required, that the Mini­ster 2 be of good gouernment for himselfe, his fa­mily, and flocke: and that hee bee a diligent 3 student, and painefull feeder of the sheepe of Christ, thereby to expresse his loue to his mai­ster, and to discharge his dutie in his place.

And that this may be done with more cheer­fulnesse,The yoke of the ox­en. Act. 1.15. they forget not the nature of their yoke and combinations: This is not that seruile yoke of the lawe tied to circumcision, ceremonies, and such like, (the which except they did in those times obserue, they were cursed) but that [Page 177] easie yoke, which our Sauiour willeth vs to take vp: that is, the sweete doctrine and most whole­some discipline of the Gospell of our Lord Iesus Christ, by faith, in whom wee are saued, and whom to serue is perfect freedome: for he is our sanctification and redemption. To take vp this yoke, is to submit our selues to the doctrine, rule, and discipline of Christ, to doe him homage, to embrace him, to harken to him, and to honour, serue and follow him, as our Maister, our tea­cher, our king, and the authour of our health: he saith not, cast off the yoke of the Lawe: but take mine: for it is not enough to abandon other yokes, except wee also take vp this yoke, and fol­low him in the field as his loue-labouring Oxen, vnder this yoke: wherein although some sower things are mixed with sweete things, yet hath it both great comfort, and like vtilitie. And this,The man­ner of the combina­tion in the yoke. that we may also the better enioy the manner of the combination, labor and proceeding of those Oxen, it may be considered, and by comparison duly applied. Therefore heere first, let vs note the agreement, as of two Oxen vnder the same yoke: so the meete concorde of them all toge­ther in the same labour. Secondly, their faithful­nesse in the worke, wherein drawing proportio­nably, one deceiueth not another. Thirdly, their strength, which is not lither or weake, bu [...] forci­ble to the purpose. Fourthly, their willingnes to the furtherance of the worke. Fiftly, their mutu­all comfort, wherein one encourageth an other [Page 178] in ther labour. In like manner, for the better speede of this Plough, the spirituall Oxen haue and retaine: first, loue and concord in and a­mong themselues: for hereby (saith Christ) shall all men know that ye are my Disciples: secondly, faithfulnesse in their function: which (as the A­postle saith) is required of the disposers of the myster­ries of God: thirdly, fortitude assisted by godly patience as hee saith, Possesse your soules in patience, and be strong in the Lord: fourthly, goodwill, as the Angells proclaimed, Goodwill vnto men: fift­ly, it is required, that those good Oxen should animate and prouoke one an other of them in this good worke, in such sort as did the vigilant Pastours, who hearing of the birth of Christ, saide one to an other:Luk. 2.15 Heb. 8.10. Rom. 3.27. 1. Tim. 1.19. 1. Cor. 1.24. 1. Pet. 1.5. Come, let vs goe to Beth-lem and see this thing. And as also did Saint Peter and Iohn, Paul and Barnabas, Philippe and Nathanael, taking and vsing for their better furnishing of those yokes, the Lawe of the Spirit and of a sound conscience for necke-bowes, the wisedome and power of the Highest for the kayes, and the lawful disposition of their senses internall & ex­ternall, for the ropes or chaines, as whereby they see, heare, taste, sauour, & feele the things which appertaine as wel to the soule as to the body, for the the glory of God, the benefit of the church, and discharge of proper duties. All the which is not a little fortified by that faithfull Hope, which looketh not onely to the expected fruits of their labours in others, but to a meete remuneration [Page 179] on themselues, albeit they haue an especiall re­gard as wel to their owne duty, binding them, as to the glory diuine emboldning them.1. Cor. 9. 1. Tim. 5. For as the labouring Oxe (by the rule of the law) might not be defrauded of his due fodder: so hee that tilleth the ground, should till the same in hope. And this is spoken not only to perswade the spi­rituall land to yeeld fit food to the spirituall Ox­en, as of right:Grego in Iob. lib. 1. c. 16. but to encourage those Oxen to to labour the land, as of dutie, without fainting. When therefore the Apostle wisheth, that the Ministers of the Gospel should liue of the Gos­pell; his meaning is; that they should bee well maintained, as whereby the better able to per­forme the worke. And this hee likewise vnder­standeth by that double honour, Double honour. which they de­serue, that rule wel, and labour in the word and doc­trine first, they are to be esteemed with due reue­rence, and maintained with like beneuolence. Neither is their reward only with men, but with the Lorde, who is not forgetfull of their good works. God promised to Abrahā, 1. Cor. 15. that he would be his exceeding great reward, which doubtlesse was entended not of that only which should be enioyed in this life, but of that wherein those Saints are, and shall be as the heauens light,Dan. 12.13. How the true La­bourers are rewar [...] ded with men. and shine as the stars in the firmament for euer. It is too often obserued in the maligne world, that the best labourers want their condigne honour, yea, their most worthy studies and godly en­deuouors are rewarded with hatreds, emulati­ons, [Page 162] displeasures and ingratitudes, as sometime the laborious Oxe findes at the vnthriftie hus­bands handes tedious toiles, sorie fare, and bad vsage: that farre inferiour, touching this dutie, to the heathen, who (as Plato Plato de Leg. dial▪ 6. de sacer. disputed in his lawes) euer regarded the honour of their Priests. How­beit, it is most true (for their endlesse comfort) that those their labours in the Lorde are not in vaine: but euermore recompenced with a dou­ble reward of the Lords bountie and grace. In regard whereof, not onely Moses, the Prophe [...]s and Apostles, haue beene well pleased to beare Onus & aestum Diei, the burthen of the day, in this seruice: but also the Martyrs of the Primitiue Church, with the Ministers and all other faith­full workemen in this field, haue exposed them­selues to the wood rage of bloody Tyrants, re­soluing not onely with Iob and Paul, If thou woul­dest kil me, yet wuld I trust in thee. And in this cause, death is to me an aduātage: but also with those Mar­tyrs of the Greek church, Gordius Gordius Martyr. & Ignatius, say­ing: Ego ou monon hapax apothanein eitotmos echo huper tou onomatos tou Kuriou Iesou, alla kai muria­kis ean iaie: I am ready (said Gordius) not onely to labour, but to die for the name of the Lord Ie­sus, not onely once, but a thousand times, if it might so bee.Ignat. in apost. ad Trattia. acts. Epest. 10. ad Ephes. ‘And I (said Ignatius) haue setled my hope in him who died for mee (that is, Christ). For there is no guile founde in him. Againe, I am for Gods cause deliuered into the hands of murtherers, as from the bloud of Abell [Page 181] the iust, vnto the bloud of Ignatius the least. A­gaine, writing to the Romanes: Suffer mee (saith he) to be made meate for the beastes ap­pointed to deuour me,Epist. 11 that I may be made wor­thy of God. For I am the wheate or corne of God: and I shall be grinded with the teeth of beasts, that I may become cleane bread for the Lord, and therto ye may perswade those beasts, that their wombes become my Sepulchre, and that they leaue no part of my body, whereby af­ter my death, the same may not remaine loath­some vnto any of them which liue.’ Loe, this is that which faithfull hope perswades: and such are the Oxen, such is their labour in this field, and such is their remuneration with the Lorde and his Saints.

CHAP. XXIX. 1 The Holder. 2 The Leader. 3 The Driuer. of Pieties Plough.

WE knowe right well,The wor­king of God, in the regenera­tion of man Dionys. Areo in Caiest. hierar­chiae ca. 1. that no man com­meth to the Father, but by the Sonne: that no man commeth to the Son, but he whom the Father draweth: and that no man commeth either to the one, or to the other, but by the power and motion of the holy Ghost: So that in this worke, the whole Trinitie of the diuine Deitie, hath his action and perfect working: [Page 182] therefore it is,Cant. 1. that the most holy Spowsesse ( [...]s Salomon testifieth) prayeth to her most peerlesse head, saying: Draw me forth after thee, and then will we runne. Ier. 31. Ephraim implores (as the Prophet Ieremie saith) O Lorde conuert vs, and wee shall bee conuerted. The Apostles desire▪ O Lorde, en­crease our faith. And the Lorde Iesus himselfe, sending forth his Apostles, commaundes them to preach the Gospell, and to Baptise the belee­uers, in the name of the Father, & of the Sonne, and of the holy Ghost. Therefore, as the Plough is by the Holder thereof directed: by the Lea­der allured, and by the Driuer prouoked: so is 1 this spirituall Plough directed by God the Fa­ther, 2 allured by God the Sonne, and prouoked 3 by God the holy Ghost: for God himselfe hol­deth, Christ Iesus leadeth, and the holy Spirite prouoketh the Plough, in this husbandrie and field of the Lord.

Gen. 1.1.Thus in the great work of the Creation, these three persons had not onely their seuerall, but their ioynt operations, as Moses testifieth. Thus in the conception and birth of Christ, God the Father begets,Mat. 1. Luk 2. God the holy Ghost workes in the conception, and God the Sonne is begot­ten and borne: which three also worke in the begetting, regeneration, and new birth of the elected Saints: albeit they are not three, but one eternall God.

The Hol­der.My Father (saith Christ) is an Husbandman: and so called, in regard of his wisedome, pro­uidence, [Page 183] and good endeuours had,God is as a Husband­man. Secund. Philoso. and daily employed by him on the soyle of mans heart: wherein semblant to the Husbandman, (whom the Philosopher Secundus in the presence of A­drian, defined) he is a Minister of labours, an im­prouer of the desart, a Phisitian of the earth, a Planter of trees, and a Measurer, or Proportio­ner of monethes. In this person we may here re­member (beyond many others) two principall attributes, or diuine vertues: namely,Gods iu­stice and mercie. his Iustice and his Mercie; both the which, in the holding of this Plough, hee aptly applieth as his two handes, to those two Hales, or handles of the Soole. In the former, we finde him euer vpright and seuere against presumptious sinners: in the latter louing and cheerful to penitents. The first is strengthened by the vigour of the Lawe: the latter beautified by the comforts of the Gospel: and therein, both these are so tempted by the meditation of Messias his merite,Gregor. mor. in Iob. 35 lib. 26. cap. 10. that neither presumption hurteth, nor desperation killeth him that truly repents. For as God is a good Fa­ther: so in his goodnesse he respects not only his naturall Sonne, God and man: but all such, as haue their adoptiō by grace in him, with a right fatherly loue and affection.

The Leader (as it is said before) is Christ Ie­sus,2 Christ is the Lea­der of the Plough. who (indeede) goeth forth before all those his Oxen, as their Head and Captaine: and wil­ling to bring man from errours to the truth, and especially his Ministers, to the right method [Page 184] and order of their vocation,Aug. in Ioan. tract. 22. he saith: I am the Way, the Truth, and the Life. As if he would say: Falli non vis? Ego sum veritas, Mori non vis? Ego sum vita: Errare non vis? Ego sum via. Non est qua eas, nisi ad me: non est quà cas, nisi per me. Wilt thou not be deceiued? I am the Truth. Wilt thou not die? I am the Life: Wilt thou not erre? I am the Way. Thou hast not whither to goe, but vnto me: neither maist thou walke safely, sauing by me. This is the same to whom the Lawe directs, the Prophets point, the Figures ayme, and whom the Father would that all men should heare: and hee hath not onely shewed the way vnto the kingdome, but louingly allures men to walke in the same. Therefore he faith:Mat. 11.29. Learne of me: Come vnto me. Neither hath he at any time required that of his followers in this worke, which himselfe had not first vndertaken in his owne person. In regard whereof,Apo. 14.1 those hundred, fortie, and foure thou­sand redeemed soules, which stand with the Lambe on Mount Sion, followe him wheresoe­uer he goeth: and therefore as for him, they are crossed, they shall be with him also crowned, fin­ding that all the afflictions of this life for him,Ro. 8. are not worthy that glory which shall be reuea­led in him.

3 The Driuer. The holy Ghost pro­uokes the good Oxe.The Driuer of this Plough is the diuine Spi­rite, through whose instigation the goade is agi­tated, the Oxen prouoked, and the Plough fur­thered: too and for the which, it pleaseth him (semblant to the Goad inch or driuer of Oxen) [Page 185] to vse and apply sometimes Words: sometimes Voices: sometimes Songs, or whistlings: some­times prickes and stripes. The Words Words. are the ex­amples, testimonies, sentences and Parables of the holy Scriptures,Eccle. 12. the which (as saith Salomon) as are goades and nailes fastened by the maisters of the Assemblies, which are giuen by one Pa­stor: goades to prouoke, and nailes to confirme the working true Christian. The Voices Ʋoices. are the preachings of the Prophets, Preachers, Euange­lists, and Ministers of the holy word, who, like Saint Iohn the Baptist, the Criers voyce in the world, prepares the Lordes way among men. The Songs Songs. or whistlings, are the sweete promises of God in Christ, who by many comfortable metaphors, and arguments of loue, allures men vnto him. The Shaking of the Goade,Shaking of the Goade. is the co­mination or threat of punishment and heauie iudgements, to fall on them which are either negligent or vnfaithfull in this seruice. As thou Sonne of man (saith the Lord) if thou tell them not of their sinnes, but permit them, that they die therein, I will require their blood from thine hand. Againe, Cursed is hee who dooth the Lords worke negligently. The Pricks of the GoadePrickes of the Goade are corrections, afflicti­ons, crosses, anguishes and sorrowes, whereby the lazie is stirred vp, the idler prouoked, the sin­ner punished.Ion. 2. By this Goade was Ionas pierced when hee was found faulty in his Ministerie: by the same was Peter perswaded to acknowledge and confesse him thrise, whom hee had thrise [Page 186] denied,Iob. 20. Saul by the same became a Paul, most re­die to runne his course in this Plough, and those Angells in the Ephesian Churches,Apoc. 2. which were sometime tepidous and backeward, were well warned and set forward. And truly, this is Gods wisedome to deale with his seruants, as for his owne glory and the good of his Church: so for their good whom he warneth, threatneth & pu­nisheth, not to destroy them, but as a good Fa­ther to his prodigall child, as a prudent Schoole­maister to his negligent schollers, as a cunning Phisitian to his insolent patients,Chrysost. ad Bab. Martyr. and as the wise husbandman to his lazie Oxen: but yet, with some seueritie on them that disobey his knowne will, and abuse with presumption his gratious long suffering. Thus haue wee perused Pieties Plough in all parts & members performed. Now, hee that takes hold of this Plough,Hee that takes the Plough in hand but continue it. and continu­eth not to the end, but lookes backward with Demas, is not fit for the kingdome of God. Let vs therefore pray to the Lord to encrease our faith, to helpe on our labours, to confirme our ministerie, and strengthen vs in him, both to the end, and in the end, by the strong influence and power of his Spirit, the agitator and driuer of this potent Plough.

CHAP. XXX. The harrowing of the Lords Land after the Seede sowen therein.

PIeties Plough beeing thus compleat, wee are next to consider of the harrowing of the Lords Land. The good husbandman for the breaking and bruising of the rough cloddes of earth, and better couering of the Seede cast in­to his field, hath an instrument framed to that vse, which he calls the Harrow, or Dragge: and this containes diuers orders or rewes of manie sharpe tines, or nailes, the which, by how much more keene and tender pointed they bee, the better by so much they serue to this vse. Now, in this spirituall Georgie, there is likewise a spi­rituall Harrow, without the which, there rest in the heart of man, many stubborne cloddes of concupiscence and sinne, as whereby the so­ueraigne seede of the heauenly word may not well take roote and bring forth fruit of encrease. This Harrow is that tentation whereby the Lord God bruiseth the corruption of mans nature,The Har­row or Dragge. and trieth them that appertaine to his King­dome for their good. And therefore as the Harrow hath in it many sharpe tines or prickes for that vse, this Tentation hath his Con­tents of diuers kindes of affliction, applicable, and that profitable for the spirituall Lande. [Page 188] Amongst many others of this kinde, the Apostle to the Hebrewes,The har­row tines. chap: 11. hath numbred these particulars: as namely, mockings, scourgings, bands, prisonments, stonings, piercings, woun­dings, burnings, wandrings, tormentings, afflic­tions, death. And those and such like vexations hath the Lord appointed, and permitteth to fall on his Saints, as whereby in this life they might be tried, and in their triall purged as corne, and purified as gold in the fire: that so through ma­ny tribulations incident to mans nature, they might bee framed liable to this vse: and finally, being redeemed from the earth, and washed in the blood of the Lambe, and abandoning the world, they might effect and enter the heauenly Ierus [...]lem, Greg. in Iob. li. [...]6 ca. 9. the place of their rest. Neguitia repro­borum triturae more electorum vitam, quasi grana à paleis seperans, premit & purgat. The naughtinesse of the Reprobates (saith Gregorie) after the manner of a triture or threshing, doth bruise and purge the life of the elect, as seperating the corne from the chaffe: for the euill when they afflict the good,The cause wherefore God suffe­reth the godly to be afflicted in this life. doe the sooner thereby driue them from the desires of this world: for whiles they lay on them many violent pressures, they compel them to hasten to things heauenly, ‘the which is well noted in the example of the Israelites, when Moses called them from the oppression of Pharaoh. And this is the cause that the Lord permittes the righteous to bee troubled by the vnrighte­ous, that when they heare tell of the good [Page 189] thinges future, which they desire, they may sustaine for a time, the affliction of those euill thinges, which they abhor, and such their cros­ses may enforce them to an happy ende, while loue allures them to the same.’ Neither (indeed) may the nature of men be otherwise framed ap­plicable to the Lords vse, as thus by praue con­cupiscence subdued to sinne.

But by this (as by the rough Harrow) the clods of his nature being bruised, and that good corne couered in the earth, (howsoeuer the wicked imagine the seede of Gods word therein dieth) the fruite of Righteousnesse, in time, is seene to recompence the husbands toyle. Therefore, when the Prophet Dauid obserued the necessi­tie and conuenience thereof, he confessed, that good it was for him, that hee had bene troubled: that is, harrowed; though by the persecution of Gods enemies.1 We are not afflicted by God vn­iustly. But if at any time we seek for the cause of this our trouble, and can hardly finde the same; yet let this suffice, to perswade that wee suffer none of these trialles vniustly: for if by the goodnesse of God we be now made somewhat, who before were not, there is no doubt, but that the same God bearing rule ouer all, will not per­mit vs, which now are made to be vniustly afflic­ted: he will not neglect the worke of his owne hand, but preserue that himselfe hath created,Greg. ibi i. cap. 10. and constraine all those hard aduentures beti­ding vs, to further the same preseruation for his glory, and our endlesse consolation.

Next, let vs endeuour in this case to resemble the good ground, which first simplie obeyeth & yeldeth to the hand of the husbandman, to be by him turned, delued & labored after his wll, with­out dispute,3. Patience grudge, question or denial. Thirdly, with the same, let vs learn to beare & endure with patiēce & tolleration, whatsoeuer this good hus­bandman imposeth and layes on vs.4. Thank­fulnesse. Fourthlie, hauing receiued the good seede of Gods word, and the labours of his hand, let vs (with the same) be thankfull, and expresse our thankfulnes in ren­dring vnto his hand, somtimes thirty, sometimes sixtie, sometimes an hundred folde. And then, howsoeuer the Ploughers plough on our backs & make long furrowes, that our soule is heauie e­uen to the death, because the sword hath pierced it:5. Comfort let vs not feare nor waxe fainte hearted, but beleeue and know that all things shall worke to­gether for the best vnto vs which loue God, and depend on his goodnes.

The two Horses The two horses that harrow. which draw forth this Har­raw or Dragge, are two strong barbed beastes, and in nature of themselues most euill and vn­thriftie, though by the good Husband-man constrained, prepared, and applied to thriftines: the one is the World, so called: the other, the Flesh.

By the World, 1. The World. (in this place) is meant not the creature conteining the heauens, and the earth: within which, men liue, and thereof by diuine prouidence, take benefit and vse, but (according [Page 191] to the meaning of Christ and his Apostles) wee vnderstand the maligne, wicked,Ro. 1. and impious persons of this life, who being nothing capable of the thinges which are of the Spirite of God, oppose themselues in lewde lustes against the Saints, against the truth, against God: whom therfore the Apostle aduiseth vs not to loue, nor any their studies or affaires.

By the Flesh 2. The Flesh. also we vnderstand, not this natu­rall materiall body of man: but (as Christ and the same Apostles teach) those carnall and lust­full men of this life, and their fleshly affections, which are euer contrary to the Spirite of God, and the sacred motions of the same. By these two Horses, the very godly are both tempted, troubled, and mightily assaulted. Howbeit,How the godly are harrowed, and to what end, by those horses. for their better exercise and profit (as it is before said) nor may we perswade, but that as well those vngodly instruments of wrath, as the very sinnes of the elect, are no lesse profitable vnto them oppressed with sinne, then that very poy­son, whereof potions are made, is good for the sicke patient: and as that Scorpion, which is bruised, and applied to the wound hee had pier­ced before, is said to be a soueraigne remedie a­gainst the same. Moreouer, to this Harrow (which God vseth as an instrument of iustice) belong [...]me other things, by the which those horses being furnished and fastned, may both strongly draw on, and labour the same.

These are diuersly named by the Husbandmē [Page 190] of diuers countries; but knowne to vs by those names,The furni­ture of the horses har­rowing. vz. First, th [...] two Collers. Secondly, the two Hambers. Thirdly, the foure Traces, or Tresses. Fourthly, the two Batter-quills. Fiftly, the two Tenours, or withes. Sixtly, the two Hal­ters, or raynes. The first and second are applied to the neckes and shoulders of those horses: the third, to their sides: the fourth, to their heeles: the fift, are fastned to the harrowes: and the last, to their heads. Of the which parts, there might much be spoken, and many things discouered, for good vse: but for breuitie, it shall be inough at this time, that we onely remember them. By the first, namely, the Collers, 1. The Collers. vnderstand the righ­teousnesse of man. Secondly, iudgement of the world. Both the which, the Spirite of God re­proueth, as Christ protesteth, being contrary to the iustice and iudgement of God. By the se­cond is noted,2. The Hambers. that Philantia or selfe-loue. Se­condly, that Contempt and Disdaine of others: the which also, the Lorde obserued and repre­hended in the proud Pharisies. By the third, is considered,3. The Traces or Tresses. 4. The bat­ter quides. 5. The te­nou es. 6. The halter or raynes. those foure cordes of Vanitie, as Enuy, Wrath, Iniurie, and Crueltie: which are deadly, and condemned in the Law of God. By the fourth are signified, 1. The blasphemous tongues. 2. The godlesse actions of presumptu­ous sinnes. By the first obserue: first, the diuelish suggestions and damnable imaginations of the impious miscreants of this life: and by the sixt & last, consider well of the wise Prouidence & Power [Page 193] of God, by the which all thinges are carryed and powerfully ordered; as well for the benefite of his Saints, as for his owne glory, the end of all his workes: neither hath the diuel any power or might whatsoeuer, to go one iote beyond the will and permission of the Lorde in any thing, whereof the godly take no meane comfort: knowing, that as they be his deare children,1. Cor. 10. and will not suffer them to be tempted beyond their power: so he will defend and inherite them in the ende, when the enemie (maugre all his studies and struglings) shall not onely bee re­strained of the effecting of his hurtfull pur­poses, but also plagued with tormentes eter­nall.

The Driuer of those two Horses, God per­mits the wicked to aff [...]ict his Saints. is the Spirit of Malignitie, who beeing of a nature maleuo­lent and peruerse, yerkes them on by Gods permission: but perswading, that because the Lorde hath permitted him to rage and storme against his disobedient children and such as yet repent not of their heinous sinnes, that there­fore hee is of power sufficient in hims [...]lfe, to execute and effect against them (in his wood-furie) whatsoeuer he listeth. Of this proude conceit, was King Nabuchadnezar of Babilon, whom the Lorde had made the Hamber of the earth, and his rodde of reuenge. But he is decei­ued, and such his followers: for hee and they be none other, then as the rodde in Gods hand, and his instrumentes of wrath, to bee guided [Page 194] and restraind at his will.God re­straines the inso­lent by his power. Therefore, howsoeuer these stiffe-necked horses runne, neigh, leape, and kicke with their heeles: how fiercely soe­uer they pull on the sharpe harrow, to annoy the Saintes, being yerked forth in furious rage, by the maligne Spirite: yet true it is, (as before it is saide) that beeing brideled and restrained by the prouidence and power of God,Dionys. Arcopag. in diuinis nominibus cap. 10. the chiefe Moter, they shall not bee able to hurt one haire of the head of the Lordes children: or perpetrate any one action whatsoeuer, with­out his will and permission to whome they are compelled and bound to obey. So haue wee plainely seene a discription of the harrowing of the Lords land, after the plowing and sowing of the same.

Now, before wee come to the fruites of this labour, let vs briefly peruse the Plough of Impietie, as whereby in a fit comparison, wee may the better discerne and obserue that which hath bene said.

CHAP. 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 [Page 195] 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 [Page 196] 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 [Page 197] 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. [...]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 [Page 198] 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 wo [...]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 ImpietieThe 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 [Page 199] 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 pretend to imitate the godly in their husbandry: howbeit, as they are of an other mind and constitution:The end of Impieties Plough. so is their Plough quite contrary to the Plough of Pietie, hauing therein this chiefe purpose, not onely to [Page 200] broach thereby their inueterate mischiefes, but to greeue and gall the Lord Iesus at the heart, and all his blessed members, and to ouerthrow and roote out all celestiall grace and diuine ver­tues from the hearts of men. Of this the Prophet wofully complained, in the person of Christ and his Saints:Isa. 44. The Plowers plowed vpon my backe, and made long furrowes: thus said the Lord of such plowers: Thou hast laden mee with thine iniquities, and pained mee with thy transgressions. And of the same it is said: The sinner considereth the righteous, and seeketh occasion to slay him. Psal. 37. For these wicked and peruerse Plowers, are euer most hard-hear­ted,The na­ture of the euill Plow­ers. cruell, enuious, malitious, irefull, and seuere, against the Saints of the most holy: they pierce and wound the righteous, by tyrannies, blasphe­mies, persecutions, torments, and horrible mis­chiefes. Howbeit, we finde them not alwaies so prosperous in their actions and studies, but that they are often galled, grieued and condemned by that gnawing and fretting worme of Consci­ence which torments their sinfful soules day and night with pains intollerable: and lastly, they are destroyed for euer from the presence of God & his blessed Angells. In this Plough are conside­red (as in the Plough of Pietie)

• 1. The Aratre or Soole, of the Plough.
• 2. The Oxen, of the Plough.
• 3. The Holder, of the Plough.
• 4. The Leader, of the Plough.
• 5. The Driuer, of the Plough.

But not the same before mentioned in that Plough, nor the like in either nature or conditi­on: for as Pietie and Impietie are meere contra­ries, as vertues and vices: so also are their seuerall actions, fruits and effects.

First, touching the Aratre or Soole,The Soole of Impiety. 1. 2. 3. 4. 5. 9. 7. 8. 9. 10. 11. 12. 13. 14. wee finde therein the same number of parts and points, as in the Soole of Piety. As first, the Share: secondly, the Ship: thirdly, the Culter: fourthly, the Beame: fiftly, the Tractory: sixtly, the Ground-rise: se­uenthly, the Broad-Hale: eightly, the Round-hale: ninthly, the Chaine: tenthly, the Farther Wheele: eleuenthly, the Neerer Wheele: twelfthly, the Ax­ell: thirteenthly, the Kay fourteenthly, the Taw. The first of the which noteth hardnesse of heart:An hard heart. Bern. li. 5. de cōsider. the second, pride: the third, sinfull shame: the fourth, impenitency: the fift, pampering of the flesh: the sixt, dispaire of remission: the seuenth, a turning away from God: the eight, an abiding or dwelling in sin: the ninth, a noysome combi­nation of vices: the tenth, a thriftlesse meditati­on: the eleuenth, a continuance of vngodly acti­ons: the twelfth, a blasphemie: the thirteenth, in­fidelitie: and the fourteenth, malicious crueltie. First, the Share of Impieties Soole is hardnesse of heart, which euer withstands godly contrition. Quid est Cor durum? ipsum est, quod nec compunctio­ne scinditur, nec pietate mollitur, nec mouetur pre­cibus, minis non cedit, flagellis duratur, ingratum est ad beneficia, &c What is the hard heart (said Bar­uard) It is the same which is neither pierced with com­punctiō: [Page 202] nor mollified with piety, nor moued with prai­ers, nor yeeldeth to threats: is hardened with scour­ges, for benefits ingratefu [...]l, for counsailes vnfaithfull, for iudgements cruell, for vices shamelesse, for dangers desperate, for humane things brutish, for diuine mat­ters rash, of things past forgetfull, for things present negligent, for things [...]uture improuident the same who forgets all things before passed, sauing iniuries, and re­spects nothing that is to come, sauing how to be reuen­ged. Ioh. 41. Eph. 4 18. Loe here is the display of an indurate heart, which being past feeling & strange from the life of God, giuen to all kind of wantonnes, worketh all kind of wickednesse. With this instrument la­boured Pharaoh the Egiptian King,Exod. 7. whose heart being hardened, he would by no meanes be per­swaded to let the people of Israel to go out of his land, the end whereof was his own destruction. Wel therefore the Lord admonished his people by Moses, Deut. 10.16 Psal. 91. to circumcise the fore-skinnes of their hearts: and by Dauid, not to harden their hearts, as in the time of prouocation in the Wilder­nesse. For this sinne hath nothing profitable for mans health, but many things as where­by man is vtterly annoyed, and finally con­founded.

Next to this, followes the Shippe of Impietie, and that is a Proud Spirit, 2. A Proud Spirit. which possessing an in­ordinate loue of it proper excellencie, and an ambitious desire of that celsitude which euer­more contrarieth godly humility, causeth men without all feare of God, and the acknowledge­ment [Page 203] of their owne infirmities, either for some wisedome, or some strength, or some beautie, or some fauour, or some holinesse, or some lauda­ble qualities, which they either finde or conceit to bee in themselues to extoll themselues, in re­gard whereof, they disdainefully contemne o­thers: howbeit, feeling the least touch of ad­uersitie, they begin to murmour against God, as if hee were most vniust in dealing towardes them. Secondly, as the Shippe is the lowest member of the Soole: so is pride deepely roo­ted in the heart of man: yet so, as from thence it euer aspireth, and by diuellish ambition crop­peth the head thereof, and gettes the victorie. Thirdly, the Shippe beareth the Share, which pierceth and maketh way for the rest of this swel­ling humour, though in a man miserable and poore (for the poore man is proud also, as well as the rich) looketh euer vpward, thirsterh after soueraignty, and ministreth cause and occasions to pertinacie and hardnesse of heart: neither is there any sinne or wickednesse which is not ac­companied or prouoked of this: for euery sinne committed, argueth a proud contempt of the di­uine Law. Elatum cor, durum & expers est pietatis, ignarum compunctionis, In li 5 de considerat siccum ab omni rore gratia spiritualis: An high or haughty heart (saide Ber­nard) is hard and deuoid of all pietie, ignorant of compunction, and arie from all the dewe of spiri­tuall grace. Aug. tract. 25. in Ioan. This Saint Augustine (after the wise Syracides) considering, for an admonition to [Page 204] the godly, to flie that destruction, thus saith: Quid superbis homo? filius Dei propter te humilis fac­tus est, &c. ‘Wherefore art thou proud ô man? the Sonne of God was made humble for thee. Albeit thou maiest bee ashamed to imitate an humble man: yet at the least be thou nothing a­shamed to imitate humble God. The Sonne of God came in man, and was humbled: that God was made man, thou ô man know thy selfe, for thou art a man. Thy whole humility is, that thou know thy selfe.’ But this vertue is either quen­ched out, or withstoode by this impious Shippe of Pride, to the perdition of them that follow this pestilent Plough: as besides many testimo­nies of holy Scriptures, wee finde it verified in that fearefull example of Nimrod, the mightie Hunter, Nebuchadnezar the Monarch of Baby­lon, Herod, Abimelech, Antiochus, Holofernes, and such haughtie-hearted plowers of mis­chiefes. For the Lorde dooth alwaies resist the proude as vnworthy, both his benedicti­on and Kingdome. Therefore to his Saintes hee commends humilitie, in the which, as they are called blessed, so haue they in the ende the Kingdome of heauen, and happinesse eternall.

Thirdly, the Culter of this Soole, is that Shame Sinfull Shame. which bringeth sinne, as by the which the sinner denieth to acknowledge and confesse his sinnes and transgressions, committed either to God, or to the cōgregatiō, or to his euen brother, whom [Page 205] hee hath offended, contrarying or withstan­ding that Confession of the mouth which was semblant to the Culter, whereby the earth pier­ced with the Share, is opened and diuided. Ne­uerthelesse, as the euill man from the euill trea­sure of his heart, brings forth that which is euill, he is not any thing ashamed to belke and blatter forth heinous blasphemies against God and the King, scandalles, letters, periuries, euill wordes: and to sinne openly without shame. This was Sodomes abhomination: imitating therein wic­ked Cayn, who albeit hee could not but see the heinousnesse of his owne fault, would yet not confesse himselfe faultie; or at the least, not much faultie: but ieasted (as it were) at Gods commi­nation. As, Is my sinne so great? or greater then that it may bee pardoned? But as those obtaine no promise of pardon: so are they iustly seclu­ded from all hope of sauing health. Well there­fore, said S. Augustine: Aug. in Psal. O homo: quid times confite­ri? &c. O thou man, wherefore fearest thou to confesse that, ‘which by confession I am yet more ignorant of, then of that I know not at all? Why shamest thou thy sinnes to confesse? I am a sinner, as thou art: I am also a man: and no­thing of that which is humane, is wanting in me. Confesse thy sinne (ô man) euen before man: a sinfull man, to a sinfull man. Choose now either part: If thou conceale thy sinnes, for want of Confession, thou shalt be damned, as vnconfest. For to this ende the Lord requireth [Page 206] mans confession, that he might pardon the man which is thereby humbled: and to this end hee dammes him which confesseth not, that hee might punish the person which is proud.’

The Plough Beame of Impietie is, the re­pletion of bread, pampering of the flesh, and luxurie,4. Luxury a seuere enemie to true Mortification. For as that beame of Pietie, is the strength of godly Repentance: so is this the vtter dissolu­tion of the same: as then when men are filled and glutted with carnall lustes, they are apt and readie to all impietie and wickednesse with greedines.Gregor. in moral. in Iob. Aug. de ciu. dei. lib. 12. For (as Gregory said) afte [...] that the vice of luxurie hath assailed mans minde, it scarcely permits him to thinke of any goodnesse: for his desires are clibbe or clammie: for of an e­uill suggestion, springs cogitation: of cogitati­on, affection: of affection, delight: of delight, consent: of consent, operation: of operation, custome: of custome, dispaire: of dispaire, de­fence of sinne: of defence of sinne, proud boa­sting:Ezech. 16. Gen. 6. of proud boasting, death. This was an o­ther of Sodomes sinnes, (as witnesseth the Pro­phet, vnder the title of their idlenesse) and of the filthy sinners in the time of the generall de­luge: whereof it followed, that they both perished, the former by fire, the latter by water, in the Lords fearefull anger, whose iu­stice most worthily abhorres this filthy Plough­beame.

The Tractory of this Aratre is, a desperate [Page 207] minde touching any consolation or helpe from aboue, or of the life to come:5. Despe­ration. Sap. 2.22. the which the vn­godly hope not for. Therefore, whereas the faithfull are drawen foorth, and perswaded through the hope of those good things promi­sed them, these vngodly, thereof both doubtfull and desperate, slug on the waues of this world, slumber as in the darke night, erre from the right way: and setting before them, onely that which either their owne wisedome or power, or policie, or labours, or studies, or the fauour and the wealth of the world may suggest, pro­cute, and affoord them, they perish with prophane Esau, and with that rich man,Gen. Luk. 12. Sap. 5. Ambros. super. Luc. lib. 12. who lost his soule suddenly in the night. For the hope of the vngodly (as saith the wise man) is like a drie Thiftle-flower, blowne off with the winde. Against the which humour of those vn­godly, thus counselleth Saint Ambrose: Nemo dif­fidat, &c. Let no man distrust. Let no man as guiltie of his former sinnes dispaire of the di­uine graces. The Lord knowes how to alter his sentence, if thou knowest how to amend thy faults.Isidor. de Sum. bono. lib. 2. But as to commit an euill action is the death of the Soule: so to dispaire of Gods mer­cie and grace is the falling downe headlong of a man into hell. Therefore, as the godly person should be wary, that he fall not through pride:Aug. in lib. de sym. so should the sinner take heede that hee dispaire not through malice.

After this, followes the Ground-Rise of Im­pieties [Page 208] Soole, and that is impious Impatiencie,6. Impati­encie. or that malicious Anger, the which in them who are not well plained, but left ill hewen and rough, meetes daily with those oppositions of mans nature, with exceeding great murmure, and vnreasonable exclamations: nor (indeede) through the disposition of a daungerous euill humour of mans heart, is the same able to sustain and perseuer in the assaults and tentations, but cracketh, breaketh, and giueth ouer, because it hath not, nor can obtaine either the loue di­uine, or any hope of good thinges future, or is willing to endure any aduerse or hard aduen­tures,In Pastor. for Pieties cause. ‘Ipsa quae mater est omnium, custos (que) virtutum per impotientiae vitium virtus a­mittitur. That Vertue of Charitie (saith Grego­rie) which is the mother, and keeper of all Ver­tues, is quite ouerthrowne by the vice of impa­tiencie.’ With this Ground-Rise laboured Saul, though King of Israel, and Demas, though some­times an hearer and follower of the blessed A­postles,1. Pet. who thereby waxing faint, perished in the way, to the terrour of other.

[...]. Auersi­on frō [...]od.The Broad-Hale of this Aratre is, Auersio, the turning away from God: this Saint Paul noted, and reproued in them of his time, which turned their eares from the truth.2 Tim 4. Deut. 9 Sap. And Moses, in those Israelites, whose hart was turned from the Lord their God. Whereas true Conuersion hath peace and life, this hath trouble and death: for the A­postating of the vngodly, is his owne destructi­on, [Page 209] according to that comination:1. Kin. 9.6 If ye shall turne away from me (saith the Lord) then will I cut you off from the land which I haue giuen you. This is a dangerous euill, wherein the sicke man in stead of a good Phisitian to helpe him, followes after his enemie that destroyes him: and for health wished him, he findes maladies to annoy him. Scio (saith Augustine) quia male mihi est, praeter te, Aug. in confess. non so [...]um extra me, sed in meipso; & omnis copia, quae deus meus non est, Egestas mihi est. ‘I know well that it euill betides me, besides thee (ô my God) that not onely without me, but within my selfe: and all that copie or riches which is without my God, is nought else but extreame pouertie. Therefore resolued Dauid: Psal. It is goed for me to hold me fast by God.’

The Round-Hale is the plaining and polishing of the carnall mans actions,8. The ap­probation of euill ac­counts. making prouision for the flesh, to fulfill the lustes thereof. These Plowers endeuour not to correct or amend their impious workes: but rather labour how to fo­ster and maintaine them, or at the least to tolle­rate, and permit them to raigne in themselues: nor will they bee perswaded to depresse their grosse errours in the same: but studie how to en­crease and augment them. Of this kinde spake Salomon, that Albeit they be brayed in a morter, Pro. Isai. 1. like the frumentie corne, yet will they not leaue their folly. For sitting in the pestilent chaire, and entertai­ning that fiend which was sometime cast out, they are made worse in the ende, then at the be­ginning, [Page 208] and consequently,Act. 1. sent with Iudas and Iulian, to the centre of sinfull soules, without re­pentance.

9. The lincking together of many vices.The Chaine of Impietie Aratre, is the combi­ning and linking together of many vices: and so, as that one prouoketh and drawes on an o­ther, contrarie to that of Pietie: wherin is found a coniunction, and prouocation of many Ver­tues. For by this Chaine the vngodly studie and labour with all their wit, policie and power, to minister in their infidelitie, malice: in their malice, ignorance of God: in their ignorance, insolencie: in their insolencie, impietie: in their impietie, inhumanitie: in their inhumanitie, naughtinesse.Isa. 5. Isayah the Prophet calles these linckes, the Cordes of Vanitie: and Saint Paul in his Epistle to the Romanes, Chapter 1. displaies their order.

By this, Lots wife drawne from her dutie (as I haue said in her Apostacie) bended towardes Sodome, That is in a booke entituled, Remem­ber Lots wise on Luk. 17. to the destruction and perpetuall igno­my. Herod the Tetrach, Iudas the Traitor, Symon the Sorcerer, Antiochus the Tyrant, and Saul the King of Israel, were mightily drawne away by this vngodly Chaine, and so made shipwracke of their health and saluation. A dangerous pro­uocation.

10. A wic­ked cogi­tation.The Wheeles also of this Plough, although in figure, coniunction and motion, much like those of Pieties Plough, are yet contrary in na­ture, working and effect. They allude to the [Page 211] wheeles of Pharaohs Chariot,Exo. 14.25. which the Lorde tooke off with violence, when hee fought for Israel, against him and the Egyptians. For here is no holy meditation either of God, or of his diuine Lawe, or of any goodnesse: but,Hugo de claus. ani­ma. lib. [...] cap. 12. Hier. ad Demetrid. as Me­ditatio sermoni, sermo operationi, ab ociosis complica­tur, quasi triplex funiculus in vsu prauae consuetudi­nis, quo ligatur senex: there is the meditation of the lust of the eye, the pleasure of the flesh, the pride of mans life, which are carried round in this Wheele, to the which therefore, Dauid like­neth the vngodly man. In this,Psal. whatsoeuer thing are false, vnpure, dishonest, appertaining to malice, to euill reports, to vices, and the dishonour of that which is good, is apparantly seene. ‘For true it is that Gregorie said in his Mo­ralles▪ Greg. lib. [...] Moral. howsoeuer it be, that the reprobate haue not alwaies occasion ministred them to the ef­fecting of their mischiefes: yet notwithstan­ding the desire of their cogitations, wants not in their hearts. And although they follow, not the Diuell in their workes alwaies: yet are they strongly obliged vnto him in cogitation. A­gainst which in conuenience, the godly are admonished to meditate of God,Cass. super. Psal. Sap. of whose goodnesse as long as men haue no thought, they may perswade, that they loose so much of their time in this life.’

The second Wheele is not much vnlike the former: namely in this,11. A continuance of vices. that it quite contrarieth Pietie. For this hath not a perseuerance in godly [Page 212] vertues, but maintenance and continuance of horrible vices:11. A con­tinuance of vice. and as one generation passeth, and another succeedeth: so this with the winde of wickednesse, turneth in the same circle or round. Men be peruerse in their sinnes (as they haue bene) nor will they bee altered from that base by as, which in their inueterate malice they haue taken, with a purpose to effect: and one sin followes on anothers necke.

Gen. 4.10Thus Cayn, hauing a purpose to murther his brother, he would not be perswaded from pro­secuting the same: and hauing effected it, hee would presumptuously defend it. So Nimrod and his associates, would not be remoued from the proud practise of their hands. Nor would King Pharaoh surcease his pursuite against Moses and the Israelites, but attempted one mischiefe after an other, as more cruell and fierce against Moses and them. Nor would the Diuell either surcease or asswage his cursed malignities against Christ, vntill he was nayled on the tree. This is a continuance in an euill purpose or action, a­gainst the lawe of God, and a good conscience: the ende whereof is death and confusion: as the ende of godly perseuerance, is life and ho­nour. Those by correction profit nothing: by good admonition they waxe worse: and setled in their wicked purposes, whatsoeuer they pro­mise touching their amendment, they mean not to performe: but they multiply their mischiefe.

The Axell-tree of those Wheeles, is that most [Page 213] horrible Blasphemie, 12. Blas­phemy and contempt of Gods seruice. lying, extraction, slande­rous words, false accusation, superstition, idola­trie, and such like, which conioyned in one tree, both combine and support those two Wheeles. For as the vngodly sinner is deuoide of all good minde and motion to seeke and serue the Lord: so i [...] he euer busied in the worship and seruice of Satan, who therefore is appointed not onely his lorde, but his tormentor, without all hope of health.Ioel. 2. Act. 2. Psal. 50. Godly inuocation and prayer hath a lure promise and helpe of deliuerance in all times of distresses: but this, being hateful to God, & hurt­full to men, hath a comination of ire and ven­geance, as it is testified by the Prophets, & made apparant in the examples of Senacherib, Rabsache, Holofernes, Iulian the Apostate, the blasphemous Iewish Priests, Scribes and Pharisies, Deog, Shi­mei, and such like vngodly.

The Keye of Impietie, wherewith the Taw is fastened to the Beame, is Infidelity, 13. Infide­litie. which retai­ning a prophane doubtfulnesse of Gods word, of the Articles of faith, and of the promises of grace, and saluation in the holy Messias, cannot apply to it selfe any of Christs merits, nor appre­hend hope of remission, or iustification, not bring forth, or effect any of those good fruites which belong to true repentance: but rather lif­teth vp the Beame of Luxurie, and turneth the ridges of impiety, whereof spring those noisome tares which the enuious man soweth in the field of his heart.Chrysost. in Mat. 13. For this is right semblant to that san­die [Page 214] ground, the which is made neuer the more fruitfull for the raine that falles therein, but re­maines barren touching all good fruites. This Key therefore is nothing profi [...]able, as is the Key of Pietie, but alwaies noisome, as by the which no man, of what estate soeuer hee be, can or may please God,Gen. 3. Mat. 25. 1. Cor. 10. Mat. 22.11. who by our onely faith in his Sonne is well pleased. This sinne spew­ed Adam and Henah out of Paradise, caused the Isralites to fall in Wildernesse, the fiue foo­lish Virgins to bee barred out from the Brides chamber, and the dissembling Hypocrite to be expelled the mariage Table. Therefore, as our Lorde often commended vnto his follow­ers Faith: so also hee reprooued them for their vnbeliefe, from the which hee much la­boured to withdraw them, lest whiles they con­tinued infidelious with the maligne world, they perished with the same.

The last member of this Soole Aratre, is Ma­litious Crueltie, 14. Mali­tious Cru­eltie. likened to the Taw, which dooth not onely compasse the Beame, but holdeth the Tractory by the helpe of the Key. This vice fa­stened to Dispaire by the Key of Impietie, em­braceth the lust of the flesh, the lust of the eye, and the pride of life, with that wisedome which is earthly, sensuall and diuellish. The Taw of Pietie which is true Charitie, loueth God and hateth the diuell: this ha [...]eth God and loues the Diuell: that likes well the worde of God, and abhorreth the worlde: this loatheth the [Page 215] word of God, and affecteth the worlde: that honoureth the Spirit, and suppresseth the flesh: this honoureth the flesh, and grieues the Spirit of God: that embraceth the true brethren in Christ, and consolateth them, in their afflicti­ons: this disdaines them and addes paines to their troubles: for this vice is most cruell to the true members of Christ: but fauourable and obsequious to the Ministers of Antichrist: final­ly, the former perfects all vertues, this repleni­sheth the dole of all vices. For as Charitie is the fulfilling of the Lawe, so is this the transgression of the same: and as euery vertue is comprehen­ded within loue, so are all vices vnder vncha­ritable crueltie: and therefore vnto such an one appertaines punishment, as to the iust belongs honour (as saide Philo Iudaus Philo in officio Iu­dieis.) seeing that hee, who of his maligne minde perpetrateth cruell actions, is not onely vnhappy, but vniust. Wherefore, as in the old time, the Lord plagued the Giants for their crueltie: so afterward,Gen 6. hee both reprooued and reprobated the Iewes and their sacrifices for the same: saying; I will haue mercie and not sacrifices: for your hands are full of blood: in regard whereof, all your sacrifices, ob­lations, yea your praiers are sinfull before mee. Lo, such is the Soole of Impietie so opposite and contrary to that of true Pietie spoken of before.

CHAP. XXXIII. Of the Oxen which labour and draw on the Soole of Impietie.

THe Aratre or Soole of Impietie, is drawne forth with ten impiousGregor. moral: in Iob. li. 1. c. 16. Nomi­ne boum [...]liquando habetudo fatuorum disignatur. &c. Oxen, which allude in number, nature and quality to those fiue yoke of Oxen, with the which he ploughed, who, be­ing called to the mariage feast of the Kings son, refused to come, and would bee excused: and these are so many kindes of wicked and euill dis­posed persons, which being coupled together, consent and agree to plough iniquitie & vngod­linesse: and being ten, they compleat and furnish fiue yokes or couples, as a perfect number of ma­ligne & diuelish works in the field of this world. In this, for the first yoke, is placed, the prophane 1 Atheist, and the beastly Epicure. In the second, 2 the maleuolent Heretike, & the Romish Iesuite. 3 In the third, the factious Schismatike, and the 4 contentious Seditionary. In the fourth, the re­coiling 5 Apostate, and the thriftlesse idle labou­rer. In the fift, the carnal Protestant, and the Hy­pocrite. The first denieth the eternal essence and being of God, which was, which is, and shall be euer the same: as such which said in Iob: 1. Atheists Iob. 21.7. Who is the Almightie? and in the Psalme,Psal. 14.1 There is no God, or God is not. Iob calleth them vngodly, and Dauid calleth them fooles: for they be neither of any re­ligion [Page 217] towards God, nor wise for themselues, nor profitable to the Church. And of the next affinity to these are the Cyclopicall Epicures, 2 Epicures which diriding all discipline, especially the doctrine of the re­surrection, and defying the Lord Iesus, they make their bellies their gods, consolating their hearts with this loathsome loare: Let vs eate and drink and be merry here whiles we liue: for we may die to morrow, and then shalt haue no pleasure neither in this world, nor any where else. Sap. 2. Mat. Of this kind were those vngodly sin­ners in the dais of Salomō: those saduces in the time of Christ, & those grunting swine, which when St. Paul met at Ephesus, & fought with them,1. Cor. 15. Ignat. epist. 3. (though in quality beasts) after the manner of men.

The former Oxe in the second yoke,The secōd yoke. 1. Here­tikes. is he which doth not only inuent and broach a diuelish error, and damnable opinion in the Church, to the se­duction & hurt of the people, but labours most eagerly by all arguments, waies & meanes to main­taine & defend the same against the manifest & ap­proued truth of Gods word. Of this kinde was Ar­rius, Eutichius Manichaeus, Sabellianus Valenteneanus, and such others in the time of those bloody perse­cutions of the Church by the Roman Emperors, before & after the raigne of blessed Constantine, by whose impiety both the Tyrants were much pro­uoked against the Christians, and the Saints much offended. To these are combined in the same yoke those impropriate Catholicks, [...]. Romish Catholikes which depending on the Bishop of Rome, haue with his impiety, not only swallowed vp into their caniculare wombes, all the Satanicall heresies broached and defended [Page 218] by those auncient Heretickes in the Church: but also haue vomited and cast forth the same on the poore people of this time, to the seducing of ma­ny simple soules laden with sinne, and the great disturbance of the Christian peace. And therein, they are not contented,Cassiod. in Psal. either through the desire of riches, and an odious boasting of pride and vaine-glorie to persecute others, which consent not with them in their errours, and trecherous de­signes: but through vnmercifull crueltie and rage, to persecute the poore and needie, without any regard,Rende more of this in my Prepara­tiue to Contenta­tion. Chap. 3. 4. 5. &c. either of honour, or of gaine: neither are they ashamed (albeit they be intituled, Catho­lickes, and persons of especiall orders and note) to oppose themselues against the Lorde Iesus Christ and his Ministers, in their studies, in their Doctrines, and in their liues: of the which, the first is most impious: the second most diuellish: the third most filthy.

In the third Yoke, The third Yoke. are first, those which infringe the vnitie and record of the Church, renting ther­in (as much as in them lieth) the seamelesse coate of the Lord Iesus,1. Scisma­tiskes. making questions and doubtes of things, which in themselues are indifferent, and which neuerthelesse by the imposition of lawes are necessarie: as touch not, handle not, taste not: that we prophane not our selues, and our holy re­ligion: such were in the time of the Apostles, and of this kinde are they in this time, which through their precise curiositie,1. Cor. 7. exasperate the ordinance, and offend the weake brethren, to the affliction of Ioseph. To these are aptly added, the troublesome [Page 219] Seditionaries, 2. Seditio­naries. who in their polypragmosynie, mi­nister vehement causes, and occasions of warres, brawles, contentions, commotions and tumults, in well ordered Common-wealths: with a pur­pose to alter and change the constitutions thereof after thelr owne fantasticall opinions: Such were Iudas and Theudas, about the time of Christ,Act. and his Apostles: and of this kinde, the Chronicles and Histories make large mention in euery age. The Lorde in his wisedome, preserue and defend both our Church and Common-wealth, from the labours of those pestilent plowers, and vn­thriftie Oxen.

In the fourth Yoke, The 4. Yoke. we finde him, who hauing taken the Plough of Pietie in hand, looketh back­ward, as did Cayn, Iudas, Lots Wife, Demas, and Iuli­an the Apostatate,1. Apo­states. Heb. 6.6. & 10.26. which are therefore compared to vnsauoury Salte, good for nothing: to Candles, whose lights are quenched out: so are they most hard to bee recouered and brought to life againe. The nature of those Oxen (as Salomon testifieth) is to plough and sowe for brawlings and conten­tions at all times: whom Iob also condemneth, as such, who with a peruerse iudgement,Gregor. in Iob lib. 20. cap 16. Perturbata tranquillis, dura leuibus, aspera mitibus transitoria aeternis, suspecta securis anteponunt. ‘1. Preferre things troublesome, before things quiet: hard things be­fore soft: sharpe before me [...]ke: transitorie, be­fore eternall: and things suspected, before those which are secure. And with those are aptly con­ioyned, the Idle Labourers (wherfore Bernard 2. Idelers. Bern. spea­keth) which slugging on the waues of this Ocean, [Page 220] with an vnstancht ship, are miserably wracked in the depth of the same.’ For as the trees which grow not sterue, or are very neare to steruing: so such as proceede not from vertue to vertue, and from one grace to another, with them that are new borne in Christ, are readie to fall into those noysome snares of the diuell,1. Tim. which drowne men in perdition, and loose that which they haue, with that idle seruant, who hidde his Lordes talent in the earth, without vse. (For deficiens, & non pro­ficiens, are of one affinitie). This when S. Paul had noted in the Galathians,Gal. 3.1. he reproued them sharp­ly. And obseruing the same in the Corinthians,1. Cor. 10.12. he did not onely set before their eyes, the fearefull example of the Israelites, which perished in the Wildernesse: but admonished, that hee who thought he surely stood, should beware of falling.

In the fift Yoke The fift yoke. are placed such, as protest for the Lord Iesus, in word; but in their workes they doe both denie and defie him. Of this kinde com­plained Ignatius, Carnall Prote­stants. Ignat. Ep. 1. ad Ira­lianos Gregor. Aug. As wel for this, as for the former Reade my Prepara­tiue to Cō ­tentation. the Antiochian Bishop and Mar­tyr, whom he called vaine bablers, seducers of the minde: not Christian, but Christ-sellers. Ano­ther said of them: Lingua omnis, Christum loquitur, sed vita neminis. Christ is confessed by euery mans tongue, but by no mans life. The worke of the true Christian should indeed expresse his loue, least he be called a Christian in vaine: but these men will yet be called Christians, who in their actions and liues, are no better then Atheists, and Epicures: yea, notwithstanding their profession: ‘we may ea­sily perceiue, that these persons, being of a per­uerse [Page 221] nature, for the glory of this world, loue tri­bulations,Greg. in Iob. li. 20 ca. 15 and for the same serue willingly to all toiles, and deuoutly submit their neckes (with the oxe) to the yoke of irkesome labours, the which the Prophet Hoseah Hos. 10 vnder the person of Ephraim describes: for the oxe accustomed to the yoke or triture, albeit hee be vnyoked, yet nor compelled, dooth often (of his owne ac [...]ord) returne to the yoke againe: euen so, the mind of the carnall man dedicated to the seruitude of this world, and accu­stomed to the fatigation of things temporall, al­though he may be freed from the same, yet haste­neth with terror, sweatings and toiles, and by the vse of a wretched custome, seekes for the tritary of hard labours: so that he will not cease to beare the yoke of worldly seruitude, albeit he be released & may be free.’ These bee drenched with worme­wood: and yet they feele not the bitternes of that wherewith they bee repleat. But what saith the Lord? What right haue ye to preach my Word, Psal. 50. and to take my Law in your mouth: seeing yee hate to bee refor­med, & haue cast my word behind you? Againe, Where­fore call ye me Lord, Lord, when ye wil not do that which I command you? With these are combined those hollow-hearted persons,2. Hypo­crites. which vnder the same name, or at the least vnder the title of loue Chri­stians, pretend great holinesse, zeale & deuotion, so farre beyond all others, as that the godly plaine Christian, and indeed the right Protestant, is con­temptible in their curious eies, no lesse then some­times the poore Publican repenting, was disdai­ned of the proud Pharisie. These draw neer to the [Page 222] Lord with their mouthes, but in their hearts they are far away from him▪ resembling the painted Se­pulchres. But howsoeuer they simulate, that good which indeede they haue not, and dissemble that euill which lieth hidden in their harts, & so glance in glory before the face of men, the Lorde sear­cheth their reines, & seeth them well enough, and discouereth thē to be proud, malicious, couetous, yea, deuoid of true religion, and so abhominable. Therfore howsoeuer they be esteemed wise & ho­nourable in the schoole of their followers, they are (as one wel said) Stulti & ignobilis quos ab aeternae he­reditatis consortio repellit seruitus mentis; Greg. in Iob. li. 21. cc. 19. They are ve­ry fooles & base persons, whom thraldome of their minds hath alienated from the company of the eternall inheri­tance. Moreouer, these Oxen, for their furniture in this businesse, haue also (as answerable to Pieties Plough) their Yokes, 1. The yoke of Impiety. their Necke-bowes, their Keyes, and their Chaines or Ropes. Their yoke is not that which the true christians beare with great courage & comfort: nor only that seruile yoke of the Law, whereto the Iewes were constrained to bow their neckes: but the heauy yoke of preuarication & sin, to the which they are in euery ranke prostituted & constrained by the law of their members & a can­kred conscience, wherein they haue a consuming worm euer gnawing their soules, which are as the Neck-bowes 2. Necke-bowes. of this yoke, strengthened or holden in by the Keyes 3. The Keyes. of Satans suggestion & policie: and fi­nally, they are tied together with fiue chaines or yron ropes,4. The Ropes. which are the fiue chiefe senses, as wel of soule as of bodie, vnder natures corruption [Page 223] and their sinfull abuse: as whereby neither seeing, nor hearing, nor tasting, nor smelling, nor feeling perfectly, they put light for darknesse, and darknes for light; sweete for so wer, and sower for sweete; good for euill, and euill for good: therefore wor­thily reproued by the holy Prophet, & threatned with a terrible woe. Isa. 5.

CHAP. XXXIIII. 1. The Holder. 2. The Leader. 3. The Driuer of this impious Plough.

THis Plough hath also an Holder, a Leader, and a Driuer. First, the Holder thereof is the Diuell, 1. The Holder is the Diuel. which apostating from the glory of holy Angells, opposeth himselfe and his actions to God, to his Saints, and to all goodnesse. Hee is the principall Tiller of this field,Io. 8.44. in the which he sets forth those his Oxen, not onely for the sowing of iniquity to their destruction: but for the terror, feare & trou­ble of others, both in the Church and in the com­monwealth: in such sort, as hee tumbled forth rhe heard of Swine into the waterrs,Mark. 5.13. whereon not on­ly the swine perished, but all the Country stoode in dread what thereof would ensue, if the Lord Ie­sus had remained there among them.

The Leader of the Oxen is Antichrist: 1. The Leader is Antichrist. Aug. de ciuit. dei c. 19. l. 20. that is, not onely the kingdome of the false Doctors & Tea­chers in the succession of the Roman Bishops & that Sea, which obscure the bright beames of the Gos­pell, persecute Christ in his members, and main­taine a worldly kingdome in the pride and ambition [Page 224] of their minds: but he, which is gone forth of the Church, and contrarieth Iesus Christ in stu­die, doctrine & life, as I haue more plainely taught in my Preparation to Contentation. Chap [...], 4.5.

The Driuer of this Plough is the Spirit of Error3. The Driuer is the Spirit of Error. in the false Prophets, which yoketh on these de­ceiued soules to follow their deceiuer, sometimes by flatteries, sometimes by sophistries, sometimes by policies, sometimes by tyrannies, sometimes by herisies, and by a thousand hypocrisies & guil­full vanities, in and by all the which, hee euer cros­seth & contrarieth the holy Ghost, by whom the oxen of Pietie are iustly mooued to draw on the Soole. ‘And herein, the diuell seeking to deceiue men, he first sounds their natures, and knowing to what sin they are most profane,Isul le 3. de summe bono. Pet. Ra­uen in meerk. 2. & applies his ten­tations thereunto. For he is the author of euill, the originall of iniquity, the enemie of things, the cor­ruptor of the world, the aduersary of man: he laies snares, causeth falls, digges pits, prepares ruines, prickes on the bodies, pierceth the soules, sugge­steth the cogitations, prouokes angers, giues pow­ers to hatreds, addes vices to loue, planteth errors, nourisheth discordes, disturbeth peace, dissipates affections, violateth humane things, tempteth di­uine thinges, strikes at the beginning of good things, captiues the rudiment of vertue, & haste­neth to extinguish that which is holy euen at the beginning, knowing that hee shall be all vnable to subuert that which is once well grounded.’ To and with whom conioyne those others, who (after Gregorie Greg. in Iob. 35. li. 26. ca. [...].) we may call Calumniatores, being such (in­deed) [Page 225] as do not onely rob & dispoile men of their externall substance: but by their erroneous doc­trines, euill manners, and examples of a reprobate life, contend and endeuour to dissipate their inter­nall vertues: and therefore are more to bee feared and abandoned then those theeues and robbers: for they assay to inuade our externall good, these spoile vs within: they for the desire of our riches temporall, these cease not to rage in the hatred of our vertues spirituall: they enuie the things we en­ioy, these enuie our life: they study to take away our externall goods which please them, these to destroy the internall treasures which displeaseth them: therefore by how much the life of good manners differs from the substance of this world, by so much the more greeuous are those wicked, which either by diuellish suggestion, an euill doc­trine, or vngodly life, assaults, or good manners, then they which violently oppressing, inuade on our goods. For by such the quiet spirits led into tentation, are subiected to damnable perdition.

CHAP. XXXV. The Harrow or Drag, and the Horses of Impietie, with the fruits and ends thereof.

MOreouer, to this Plough and Land of Impie­tie, there is fitted by the Diuell) a certaine Harrow or Dragge, with two ill fauoured Iades to draw the same.1. The Harrow of Impietie. The Harrow is that Adulation and flatterie of that false Prophet, which may rather be [Page 226] called a Rolier or Smoother: such as vsed the Pro­phets of Israel, who when they should haue repro­ued the people for their abhominations,Isa. 2 [...].1. & 5 [...].11. Iere. 6.14. & 8.11. and ter­rified them with iudgments, healed their wounds with faire wordes, and dawbed their sinnes with vntempered morter. Furthermore, whereas in Pieties Harrow, were found many sharpe pinnes o [...] tynes of bitter affliction, to teare abroade the hard cloddes of mans peruerse and stubborne na­ture. In this Roll or Dragge are fixed those tynes, which are of a contrary nature and operation, as namely the sinfull Solaces and fancies of fooles, by the which (as with precious balmes) mans head is broken, (as Dauid saith). To this purpose the maleuolent Temptor proposeth to the eyes of men, the glory, pleasure, wealth and pompe of the worlde to bee desired: to the eares, the songs of fooles,Pro. 1. Cor. 15. resembled to the cracking of thornes vn­der the pot in the fire, and such wordes, which (as Saint Paul saith) corrupt good manners. To the taste,Luk 16. meates and liquors of deliciousnes, where­with men are glutted to their paine. To the sent of smelling, oderiferous gummes, hearbs and sweete perfumes. To the feeling, soft apparrell, easie beds, quiet sleepes, long rest, idlenesse and wished tran­quilitie: and to passe by many other particulars of this kinde, here is found offered or promised, whatsoeuer may seeme pleasing to mans concu­piscence and degenerated nature, by the which being enchanted, as with singing Syrenes, beauti­full [...]amiae, and deceitfull Phisitians, they bend to their owne bane, embrace their deepe danger, [Page 227] and possesse in themselues, not onely a cursed Chi­ronia (or Noli me tangere) but that remedilesse Nun­quam sanabite, without all recouerie.

The two draught Horses of this Dragge,The 2. Harrow Horses. Gregor in Iob. lib 6. cap 16. The Dri­uer of the Horses. are two pernicious Diuells, which inuade the mindes of worldly men, of the which the one is called Mammon, the other Asmodaeus: both fedde with lust; the former of the eye, the latter of the flesh. But that they might not slake course, they are a­gitated with Lucifer, that proud feend, whom St. Iohn descried and discouered, playing his part in the maligne world. His songs, tunes and voices, wherewith hee animateth and prouokes those Horses, and with them, all such as follow on with that Harrow, are the same which either himselfe vsed in heauen, or which hee taught Adam and Heuah in Paradise: in the first was noted elation,Hugo. de Clustro ania lib 2. cap. 19. suggestion and desperation: in the second, de­lectation, consent and excusation: the former smacketh of Auarice, the latter of Voluptuous­nesse. Whereof, that the godly may bee heede­full, and flie the danger, one thus aduiseth them: Noli cantare cum Lucifero in Calo: seu cum primo ho­mine in Paradiso: sed cantes in templo cum Christo eijcient vendentes & ementes exeo, eijciens venden­tes datam gratiam, & ementes vanam gloriam. ‘Doe thou not sing with Lucifer in Heauen, or with the first man in Paradise: but sing with Christ in the Temple, casting out from thence the buyers and the sellers, casting out them (I say) that sell grace freely bestowed, and that buye vaine glorie.’

Of such odious fingers spake holy Iob Iob 2. in his afflic­tion, & obserued, that in the middest of their mirth they were cast downe into hell, the centre of vn­godly soules, and the place of remuneration for worldly delights,Luk. 12. & 6. as Christ also hath well taught in the fearefull examples of those two Rich men mentioned in the Gospell.

Now, albeit the ground of Impiety be both stub­borne, impatient, disobedient & ingratefull to the Almightie and his Saints in his permission: yet it yeelds it self apt & ready to this peruerse husband­mā (I mean the diuel) in all things after his wil, ac­cording to the cēsure of the Lord of the reprobate Iewes,Ioh 8. saying: Yee are of your father the diuell, and the lusts of your father ye will doe.

Moreouer, to this heinous Harrow belongeth di­uers other things, especially for the furniture of those Horses that are liable to the draught of the same in this lewd land; and the particulars allude in number and place to those which appertaine to the Horses and Harrowes in the ground of Pietie: as namely the Collers, the Hambers, the Trase ropes, the Batter quills, the tenours & the halters By the 1 first, we may vnderstand Presumption and Dispaire, as depending on the assurance of this worldly fe­licitie, and distrusting vtterly the promises of God, 2 and the things of his kingdom. By the second con­sideration, humane Concupiscence and beastly Ap­petite. 3 By the third, the desire of Worldly honour, the desire of the Riches of this life, the desire of fleshly 4 Pleasures, and the desire of Reuenge. By the fourth, 5 note mans Selfe loue, and Selfe will. By the fift, the [Page 217] conceit of Securitie, and the perswasion of Long 6 li [...]e. By the sixt, vnderstand Seduction and Perdition, and thereunto the enuious man, namely the Di­uell, sets too both handes, wherein that hee may al­lure them, hee is as a Serpent, and to daunt and de­stroy them as a ramping Lion. Howbeit (as it is be­fore said) hee hath not power to effect ought,On whom the Diuell hath pow­er by Gods permission. Dionis. Areop in dui n [...]w. lz ca 10. Mat. 4. were it not of the permission of the Almighty, who, in his iust iudgements suffereth him both to rage and dominere in & ouer the vessells of wrath: but vp­on his Saints, hauing no power, in them hee fin­deth nought: for the Lord will not suffer them to fall into tentation, that is, to bee ouercome of the diuell, albeit he often permits them to be tempted of the diuel, as Christ himselfe was tempted. Thus haue wee seene both the Harrow of Impietie, with the Horses, Driuer, and furniture inci [...]ent. Now it remaines, that we briefly consider of the fruites that spring of this husbandry, with the reward.

The fruits are most horribleThe fruits & reward of [...]mpietie (as so wel obserued and tried) Eliphaz in Iob, Iob. [...].8 9. making an answer to Iobs wordes, thus protesteth: I haue seene, that they which plough iniquitie, and sew wickednesse, doe also reape the same. Againe, hee remembreth their reward with the manner thereof, saying: With the blast of God they perish, and with the breath of his nestrells they are consumed. And Salomon hath not onely seconded, but briefly expounded him therein:Pro. 22.8. He that soweth iniquitie (saith he) shall reape affliction: and the rod of his arger shall faile: that is, hee shall be plagued for his lewd labours, and that power hee sometimes had to oppresse & afflict the godly, shall be restrai­ned [Page 230] & taken from him. The prophet Hoseah Hos. 10.14 saith, that they which plough wickednes, reape the fruit of lies: and that is (as S. Iohn saith) the torment of the second death, Appoc. 22. in the lake that burnes with fire and brimstone. St. Paul tells the Galathians, Gal. 6 8. that whosoeuer sowes of the flesh, Chap. 5.19. [...]1. shal of the flesh reap corruption. And this (a lit­tle before) hee calls the fruits of the flesh, the which (as he saith) who so doth, hee shall not inherit the king­dome of God. And finally, as well for the considera­tion of the fine & reward of Impiety, as for a briefe vse of that which hath bene declared of and in the same, we heare the sweete Psalmist of Israel thus to sing and admonish and teach the right godly man in his patient abiding: Fret not thy selfe because of wic­ked men: Psal 37.1, 2, 3. neither bee enuious for the euill doers for they shall soone bee cut downe like the grasse, and shall wither as the greene hearbe. Trust t [...]ou in the Lord, and doe good, dwell in the Land, and verily thou shalt be fed. A­gaine,Verse. 34. Wait thou on the Lord, and keepe his way, and he shall exalt thee, that thou sha t inherit that Land when the wicked men shall perish, thou shalt see. I haue seene the wicked strong, and spreading himselfe like a greene Bay-tree: yet hee passed away, and he was gone: and I sought him, but I could not finde him. For notwithstanding, his worldly prosperitie of late, hee is 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. [Page 232] And of this kinde the Prophet Hoseah hath produ­ced in number eight, whereof (as we wel obserue) 1 The first is taken frō the conuenience of the time. 2 The second, from the fit opportunity thereof. The 3 third, from the consideration of his fatherly loue 4 & affection. The fourth, frō the excellency of the 5 things promised The fift, from a comparison ther­of, 6 with the raine. The sixt, from the goodly maner 7 of disposing therof. The seuenth, from the benefit 8 of the same in such as receiue it. The eight, frō 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 1 from Adam vnto Moses, of reuoca [...]ion from 2 Moses vntill the natiuity of Christ: of reconciliati­on 3 vnder the Gospell, and of peregrination for all 4 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, [...]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 [Page 233] 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 [Page 234] 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 conuersatiō 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 [Page 235] 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 saluatiō. 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 Abrahā, whē he went forth of his own Country: Lot, when he departed frō 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 [Page 236] 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 cōmonly found affliction and woe.Chry. in Babil con­ [...]ra gentes. For as Saint Chrysostome saide, T [...]iaute gar esti tou thi [...]macrothamia tois oule eis deon chromenois autē 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 tomulti [...]ly you so be will reioyce ouer you to bring you to nought, and ye shalbe 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 d [...]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 [Page 237] 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 prauenieb [...]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 ex­c [...]l [...]encie of the benefit. that the Lord will come, and raine downe Righteousnesse [Page 238] 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.

2 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, [Page 231] 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. [...]. when he said, that from his fulnesse we all receiue grace vpon grace, as the following of one vertue after an other in great abundance. And this is that which the Spi­rite alludeth vnto in Apo: 22. Let him which is righteous, be yet more righteous, and let him which is holy, be yet more holy. And this tendes to the per­fection of them which proceede from vertue to vertue, vntill they come to bee perfect men in Christ. This was obserued well in Noah, the Righteous,Gen. 6. who (as it is testified by Moses) was Righteous in perfections, (for so the words signi­fie) to the which the holy Spowsesse alludeth in her shining garments, Apo. 22. being interpreted by Saint Iohn, to bee the Iustifications or Perfections of the Saints.

The second thing promised is, Riches, not 2 of this worlde, but of God. The holy Apostle, as alluding to Salomon, saith: that Godlinesse is great Riches. Riches of Godlinesse. Here is not onely Riches, but great Riches: and indeed, Great is that Mysterie of Godli­nesse, hauing all the promises, both of this life, and of the life to come, as the Apostle witnes­seth.

The riches of this world is transitorie and vaine; but this is that, which being obteined, is of more [Page 240] value then all worldly treasures, the which they easily contemne, that haue this Iewell in possessi­on. Therefore, as worldly men seeke after the ri­ches of the world, the godly are incited and per­swaded, to lay vp their treasures in heauen, in the which they haue and shall enioy with all Societie, life, light, rest, peace, abundance of all good things, secu­ritie, and eternitie.

3 Thirdly, although in the former the fruite of Righteousnesse and reward of Pietie, is plainely expressed: yet Salomon addeth one other word, to ratifie and strengthen the same:Pro. 21.21. saying, They which follow after Righteousnesse and mercie, shall finde Ho­nour. Honour. By the which he meaneth, not onely that ioynt commendation of good men for some lau­dable vertues, & the fauour of God in this world, honouring them which honour him:Ro. 8. but also the Glory which shall be reuealed: of the which, as all the glorie of this world: so all the afflictions of this time are not worthy as S. Paul saith: neither the thing beeing of that high excellencie, can we ey­ther speake thereof as it is, nor comprehend the same in thought: passing indeede (as dooth that peace of God) all mans vnderstanding. But as the glory of Christ Iesus was extolled, in that the Fa­ther manifested him in the flesh, by the operation of his Spirite, in his mightie workes, and merits for mans saluation: and as the glory of the Father appeared in those his louing mercies declared to­wards men in his deare sonne Iesus: so doth the glory of man appeare first in this world, by that it pleaseth God to declare him, by his grace, iustified, [Page 241] sanctified, adopted, called, elected and honoured in his Sonne Iesus. Next, in the resurrection, ex­altation, and glorification of Iesus: who hath ta­ken on him mans nature, and the same preserued and glorified, hath taken seise and possession for man in the kingdome of his Father. Thirdly, it shall be most apparant, when being set and placed on the right hand of Christ, in the great iudge­ment, wee shall not onely be commended in our labours done by faith, before both Angells and men: yea, in the presence of the most High God: but, being pronounced iust, and the blessed Saints of the Father, we shall receiue the honour of that his most glorious kingdome prepared for vs from the beginning.

The fift Reason is taken from the apt compari­son with the Raine:5. The compari­son with the Raine. by the which the former ar­guments are not onely confirmed, but amplified. The Lorde commeth to raine downe Righteousnes here: Righteousnesse is likened to the Raine, which commeth downe from heauen: and that as for many, so chiefly for these causes. First, for that the Raine cleanseth the aire from the corrupt vapours which rise of the earth. 2. The Raine of all other waters is the sweetest in taste. 3. It is more subtile and light then any other water. 4. It is pure with­out mixtures. 5. It watereth the barren earth, to make it fertile. 6. It giueth nourishment and com­fort to the fishes in the Sea, and other waters. 7. It qualifieth the force of fiers. 8. It makes the land tractable to the labour of the Husbandman. 9. It washeth cleane the waies wherein men trauell. [Page 242] 10. It commeth downe from aboue, and not from beneath. In semblable manner, Righteousnesse is of that nature, that it cleanseth the cogitations of men from noysome affections and studies: It is the sweetest solace of a godly mans minde: it ea­seth their consciences, which thereby discharged of the burthen of sinne, aspire to the heauens. It is not contaminated with the fantasies of vaine persons: nor the doctrines of deceiueable Here­tickes. It giueth moysture to our barren natures, whereby wee yeeld forth fruite acceptable to the Lord. It asswageth the ardencie of mans concu­piscence. It perswadeth both our bodies & soules to yeeld obedience both to the will and word of God. It cleanseth our conuersations, as whereby we may the better trauel to the harbour of health: And comming downe from the Lord, is of his Highnesse, made vnto vs an influence of his grace and goodnesse; as whereby wee be so seasoned and tempered, as we remaine acceptable vnto his glory.

6. The manner of bestow­ing it.Sixtly, the manner of powring downe these Graces, as Raine on the Earth, puts vs in minde of three principall Vertues in the Lord, which be­stowes them: as first his large bountie: secondly, his fine liberalitie: thirdly, his exquisite wisdome. His bountie is apparant in his gift: his liberalitie, in the abundant largenesse thereof: and his wise­dome in an orderly disposition. The gift is of his loue: his liberalitie of his abundant riches: and his wisedome of his eternall prouidence. He giueth, and that freely, without respect of any reward, or [Page 243] any thing in man, mouing him therevnto. In his liberalitie hee giueth to euery man abundantly: yea, the very wicked are not left without the sense of his goodnesse, in that he sendeth forth his Raine to fall as well on them, as on his Saints. The Pro­phets are full of Metaphors, to set forth this the Lords liberalitie to men. Although therfore there was a time when the Prophet Ioel threatned the disobedient with warres and troubles: in the which they should bee constrained to breake vp their Plough Shares into Swordes: Ioel. 3.10. whereon should follow famine and ruine in the Lords anger. Yet the Prophet Isay, to declare this large liberalitie of the Lord, at an other time, prophesied, that the people should conuert their Swordes into Plough Shares, and their Speares into Sythes: Isa. 2.4. for he would send them great plentie of fruites in the time of peace. Thirdly, as the Lord powres downe 3 the Raine with an orderly dispositiō on the earth: so powres he forth the effects and fruites of righ­teousnesse on his people, after his diuine will in wisedome, as whereby euerie one hath enough thereof to societie, as the earth hath of the timely raine, when it falles thereon. Not of mans poli­cie or power, but of his owne goodnesse, to whom it is lawful to do as himself listeth, with that which is his owne.

The seuenth Argument is taken from the be­nefite of righteousnesse in our selues:7. The benefite in our selues. for he saith, that hee will raine Righteousnesse on you: that is, on them which haue sowne vnto themselues for righ­teousnesse, or laboured for Pietie. Surely the [Page 244] 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 [Page 245] 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: [Page 240] 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.