THE PLAIN MA● Spiritual Plough.  
CONTAINING THE GODLY and Spiritual Husbandry.  
Wherein every Christian ought to be exercised, for the happy increase of fruit, to eternal life.  
By I. C. Preacher of the Word.  jerem. 4.4. 
Plough up your fallowed ground: and sow not among the thorns.  
LONDON Printed by Thomas Creed. 1607.   

TO THE RIGHT REVEREND FATHER IN GOD, my very good Lord, William Cotton, Lord Bishop of Exon. Grace, mercy, peace, and Piety, in jesus Christ.  
PTolomeus Philadelphus, king of Egypt, (Right Reverend Father) ask his friend, whom he had invited to his Table, what was the greatest glory of a Man: received of him this answer: Timan tòn theòn: To honour God: that not so much with gifts and sacrifices, as with the Piety of mind, and a godly purpose. Which saying, not only Ptolomaeus (being a right wise & learned Prince) well approved; but also those Philosophers which frequented his Presence, with great constancy, both published and praised. Likewise, among the divine Oracles of the wisest Grecians, this was celebrated for a Principle, Epoun Theô; Imitate God: as that whereby men might be incited to acknowledge, to love, and to worship the highest Majesty. As the former hath an affinity with that godly Affix of salomon's last Solace; Fear God, and keep his commandments. And the latter, a resemblance of S. Paul's exhortation: Be ye followers of God, as dear children: so, in either, that heroical grace (I mean Piety) is highly advanced, and no less commended unto men, and that condignelie: for being the daughter of the heavenly Lógos, a right sovereign Princess, and of beauty, incomparabiliter pulchrior, quàm Helena Graecorum, (as Saint Augustine said of the Verity) she is also (after Plato's definition) the perfect knowledge of the divine worship: also the beginning, the middle, and the end of man's life: tolerating the things before spoken of, hoping for that which is promised, teaching that which is commanded, mitigating the enormities of this world, wherein a man hath his Cross; and leading him to eternal life, wherein is his Crown. This is the same (after Saint Paul's affirmation) which is to the Divines the greatest mystery: to the contented, the richest treasure: to men of most utility, and that which (indeed) hath all the promises both of this life, and of the life to come. Neither is the greatest wisdom in all the world, which hath not any combination with Piety, of higher estimate, than that Religion which hath no wisdom: for as the one among men is mere superstition (as that zeal which hath no knowledge): so is the other before God, very foolishness, and evermore liable to the sense of that resolute judgement perdam sapientum sapientiam. Finally, this is that sovereign Seed of the highest Power, without the which, there is placed no certain difference between a man and a beast. Haec enim sola (said Lactantius) differentes homines à belius facit, & quam, qui non admittit, alienus à natura hominis, vitam pecudum sub humana specie vivit. Therefore, Piety being in nature so good, in beauty so excellent, in mystery so high, in price so inestimable, in use so profitable, in request so necessary, and in the end so glorious; she hath not only enamoured her friends, and furthered her followers: but at this time persuaded these, and semblable productions, so correspondent to Verity, against the sinister oppositions of the malevolent foes.  
Moreover, for that Piety is that sovereign Seed, appointed by the decree of the most Holy, to be sown in the heart and mind of man, comparable to that ground, which without the help of the Plough & manual industry, is neither fit for the seed, nor apt to bear fruit, for the desire of which good effects, the causes should not be neglected. I have thought it as necessary, as it is profitable, & no less my duty, not only to affect this kind of Georgy with the spiritual good husband▪ but also with the Plough-wright to assay the framing of such an Aratre, as whereby my Lord's field in this seed time, may be the better cultured, manured & prepared: the which I resolved might the sooner be performed by placing (in a meet Antithesis) the image of Impieties Plough, & manner of husbandry opposite to the same: so that, as virtues are best discerned by the consideration of vices, & the clear light esteemed in respect of ugly darkness the wicked Hag Kakia might be abandoned, in the due regard of noble Eusebia, worthy to be honoured. And that being done in this form & frame, and myself priest to expose the Plough (by God's help) to the Lords Land, I presumed to dedicate the same to your good L: and at this time to present it, as a grateful gift of this new year, the which I wish to be prosperous unto your L: and the whole Church. And hereunto was I justly moved (in my conceit) as for many others: so chief for these 3. causes: First, for that, as I considered your L: high calling and like place in this particular part of the Church, over which the Holy Ghost hath made you Overseer: ye are beyond many others so much the more excited to regard the good direction of the Plough, the which is then best performed, when respecting rather Onus, than Honos, with that good Elder, who in am of the first, deserves well the second: ye urge on the Lords work, for the benfit of the Church, the example of others, & the praise of the right Lord of this land. Secondly, I was willing in this sort (though over audacious) to express, as my grateful mind & duty: so my hea●ty good will towards your L: whose favours I have so often enjoyed, as well for others, as for myself: the which, seeing it was not so easy for me to obtain that wherewith to requite, as to desire it (as Nazian also said in the like) I was willing to offer, though not gold with the wise Magis: yet with Peter & john, such as I had. Thirdly, of all other my labours in the Church, I was the sooner moved to commend this Georgic unto your L: because, when sometimes it pleased you to yield me audience in the assembly of my brethren at your visitation, I then briefly intimated that in effect, which I have sithence conceived & thus brought forth: hoping that as it was on that occasion well meant of my part, and not disliked either of your L or any other learned and then godly hearers: so eftsoons, these fragments collected, with some others of semblable nature, subject and quality in this method digested, will seem neither harsh to your hearing, nor to your presence unpleasant. It may therefore well please your wisdom to accept of my good meaning, to pardon my defect, and admit my present, and Pastor like to protect this Spiritual Plough, as whereby the Lords land may be well tilled, the husbandry furthered, the work desired, & the highest glorified. In this hope, I humbly take my leave, committing my present to your Lordship, and the same with that right worshipful and virtuous Matron (Mistress Cotton) and all yours to the heavenly Landlord, who be blessed for ever.  
Norleigh in Devon. this first of january. Anno salutis. 1606. Your good Lordships to be commanded in all duty, JOHN CARPENTER.   

THE PLAIN man's spiritual Plough.  

CHAP. I. God speed the Plough.  
HE that well beginneth (for the most part) well succeed, 
A good beginning hath the like end.  as that Builder which best plotteth, best prospereth: And truly, well he beginneth, 
Eales. 12. 1.  and sound he plotteth, who, remembering his Creator the sooner in his youth, beholdeth his face, and seeketh in all his endeavours to glorify his blessed name.  
This method hath our heavenly and most learned Schoolmaster taught and prescribed us in his doctrine: First seek ye the kingdom of God and his righteousness, and rightly observed the same in his life and actions for our imitation, when (according to the prophesy of the sweet Psalmists 
Psal. 16.8.  of Israel (He set jehovah before his face, who therefore stood at his right hand to the joy of his soul, and stability of his glory, when others fell. And here is both standing and falling, for where this rule is not holden, the weight of the walls (as laid on a sandy foundation) is with Nimrods' Babel subject to a sudden down fall. 
Gen. 11.9.  The very sweet Spowsesse (whom King Saloman bringeth in reporting her adventures) seeking for her Sovereign, 
Cant. 1.3.  found him not, because she observed neither the due time, nor the true manner thereof: For she sought him in her bed by the nights: that is, in voluptuousness and security, signified by the bed, and by ignorance and errors, noted by the nights.  

joh. 21.6.  In like manner (as the Evangelist tells it) the Apostles of our Lord (not yet fully confirmed) went forth to fish, and caught just nothing, for that they laboured in the night, neither regarded to cast forth their nets on the right side of the Ship. But that the holy Spowsesse might best find him whom her soul loved, she is taught by the watchmen, how, where, and to what end to seek him: and that those unfortunate Fishers might catch, they are advised by their Master, both to labour in the bright morning, and to cast out their nets on the right side of the Ship: that is, to labour with knowledge and integrity, as such as are beautified with urim and Thummim.  
The Lord GOD, willing that we should take this course without fear or fainting, as well for the obtaining of things necessary, 
God will that we sho●d pray vnt● him at the beginning of our labours.  as for the comfort of our souls and glory of his name, commandeth us to call upon him: to ask, to seek, to knock, yea, and to continue this exercise.  
Next, to encourage and animate our spirits, he hath promised to hear us, and to grant that whatsoever we shall ask or desire of him in the name of jesus.  
Thirdly, the Lord, being as good as his word, granteth and giveth, unto such as call upon him, even his holy Spirit, and all things needful, as well for their bodies as for their souls. Fourthly, as the necessity of man provoketh it, so is the exercise of holy prayer most sweet and comfortable. Therefore the godly in all ages have been in this much delighted, and felt the greatest solace in the midst of their greatest afflictions, persuading, that as they set the Lord before their eyes, he was to them as their father, both willing to bless, and declaring his power to preserve them: and therefore praying unto him, they call him their father in the heavens.  
Noah, the eight Preacher of righteousness, as he before faithfully depended on the Lord his God, from whose grace he had both commenced and proceeded in that great work of the Ark, wherein God's glory and Noah's faith did appear: 
Gen. 8.20.  So coming forth thereof, he adventured not his husbandry until he had built an Altar to the Lord, and laid thereon his oblations, to the honour of his name.  
Abraham, being called out of his own country by the Lord, ever placed him in his eyes, offered Sacrifices unto his Grace, 
Ge●. 12.7. &. 24.14. &. 28.20.  and thence proceeded to the performance of his word. Also his servant Eleazar, being sent from him with a charge in the Divine fear, first invocated the Lord, desiring him to prosper his journey. The same rule observed Moses, David, Saloman, and other the godly of those times. In the new Testament, we have the blessed examples, not only of our Lord jesus 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 choice of Mathias in judas place, they had not only Preaching, an orderly choice of persons, and casting of Lots; but also (and that chiefly) prayers, as whereby they might move the Lord to supply and to effect that, which neither themselves, nor any other (without his holy hand) was able to perform for his glory.  
All the which was purposed and done, not only for them then, 
An example for us to seek the Lord before all things.  but also for us now, and chiefly for the Teachers and Ministers of the word, that they might not only be willing to bestow their studies and endeavours to Preach and divulgate the word, and the same to confirm by their own godly examples: but also both to prefix and affix met prayers to the same, thereby to desire the Divine aid, by whose grace and blessings those labours of theirs in his vinyeard and husbandry, might be made fruitful: yea, and that we might know, whether they either teach others, or hear others teaching them, there is no fruit or increase to be presumed or expected from the power or practise of man, but from the Lord, who only giveth both to the speaker, and also to the hearer, not only a tongue to speak, and an ear to hear, but also that fruit and profit of either, as whereby his name might be glorified, and themselves edified and comforted for eternal life.  
Moreover, the very heathen 
The heathen how they began.  Poets, and wisemen of the Gentiles, have not neglected, but most carefully regarded to begin their works with the Invocation of those divine powers which they most affected & worshipped, as from whose graces (they were persuaded) their labours and studies might enjoy the happier fine: whereof followed this Distich. A● love fit orfum, ne Serpe●s det tibi morsum.  
And therein, howsoever some have vainly hunted after the praise of worldly men, the better sort (as Philemon, Socrates, Plato, and such) did ever aim at the Glory of the highest power, the which they placed for the chief scope of their labours, and therefore from thence expected aid, and continual assistance.  
But by how much greater the work in action was of estimation, so much the more regard they ever had of this ground-plot: knowing, that as the weakness of human ability and slenderness of man's wit, could never of itself effect any thing of the meanest request, 
The best commencements.  much less that which is of the noblest regard: so also (as wisdom, reason and experience teach) things well begun have commonly like successes: and that the good beginnings are taken from the divine grace, wherein the greatest actions have been enabled with the semblable regard.  
This when I also well weighed, I thought it a matter most unseemly and noless sinful to adventure, this present work, without holy invocation: yea, much I doubted, lest that without this one thing, I should not only transgress in many things: but also setting the building, not on the Rock, with the wise man, but with the fool on the sand, the weight of the walls would have fallen to the ground: and so much the sooner, for that the work now endeavoured is both exceeding great, and the degree thereof excellent high: 
The weight of the matter in hand. vz, Piety.  for behold, this is that which aptly concerneth the supreme magnificency of the most princely Lady Piety, of whose right nobility I persuade, every man who hath been schooled either in the knowledge of God, or of himself hath happily heard, and with whose laudable graces, whosoever is truly adorned, is both honoured with God, & well commended of all good men. And this I am sure ye will confess together with me, when ye shall aright understand both the nature and utility of this Sovereign Princess by her plain description, but the more when ye shall be moved to entertain and embrace the sweet influences of her glorious virtues.  
Now, 
Piety. Cicer. in Re. tue. li. 2. Aug. epist. 22. ad Macedo.  if ye ask me what I understand by this word: I answer, not only that Philostorge, or loving affection, whereby a man loveth, honoureth, r●uerenceth, gratifieth, and dutifully regardeth his father, mother, brethren, kindred, Country, and such as have thereby well deserved (according to the definition of the Philosophers) but also, & that chief, that most reverend, holy and true worship of the most high God, 
Chris. in ser. De fide & de lege.  and the true love and right regard of duty towards all men; whose original and fountain the whole scriptures divinely inspired, have drawn not from the nature, wit, ability, or policy of sinful man: but from the very spirit of truth, as an influence of the highest heavens, comprehended in the fear of God, expressed in Faith, Hope, and Charity, & hath his Mystery exceeding great: for under the same, not only God is manifested in the flesh (as Paul the holy Apostle affirmeth): 
1. Tim. 3.  but also there lie couched great safety, great wealth, great utility, great glory. Thereof the ancient Hermes knowing the safety, protested that, 
Lactan. li. 2. de Origine Erro. cap. 16.  Mia Phylake, Eusebeia, etc. Piety is that only keeper or preser. matrix of men: for neither hath the wicked devil, nor yet Fate, any manner power over the godly man: for God delivereth him from all evil: therefore is Piety (or Godliness) that one and only good thing among men.  
Next, we hear the Apostle to affirm, that Piety is great riches to them which are content with that which they have: thirdly, he saith, that this virtue is profitable to all things: & lastly, that it hath for her end everlasting life. For in the true tenure of Piety, not only all the Creatures of God in the world, but also all the treasures and rights of the kingdom of heaven 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 very scope of all the holy Scriptures, which are given to this end, that men might believe, and in believing, might have eternal life in the name of the Son of God.  
Lo, such a thing have I adventured to have at this time, whose reverence although I esteem far beyond mine ability and worthiness: yet under the fear of him, who hath called me with an holy calling, granted me to know the secrets of this virtue, and enabled me to declare his glory in the midst of his congregation, have I so far forth presumed: yet not I, but that divine grace which worketh in me.  
Therefore, let us now with meek hearts and due reverence, fall down before his footstool, and faithfully lift up our humble minds unto that heavenly Father, from whom this grace descendeth. Let us seek him in a true faith; and desire his gracious goodness, that in his divine favour, mercy and loving affection towards us, through his sweet son our Saviour, he would respect our condition, speed well our Plough, and prosper all our godly endeavours: that thereof ploughing and sowing, not to the flesh, but to the spirit, we may reap, not of the flesh corruption, but of the spirit, life everlasting, for the high glory of his majesty, the sovereign benefit of his Church, the perfect discharge of Christian duty, and the prosperity of the elected Saints.  
O most blessed father, the God of glory, 
A prayer for the good speed of Piety's Plough.  and king of all consolation, we thy poor children oppressed with the intolerable burden of sin, and scourged with miseries rod, the guard of transgressions, do now here prostrate both our bodies and souls before thy footstool. Thou hast commanded us to sow for Righteousness, 
Hos. 10.12.  and to reap according to Mercies measure, to plough up our fallow ground, to seek after thee in the happy time, and to apply Piety's Plough in the true observation of godly duty. But (alas, o father) we be so witless and weak, as we neither know how to use the one, nor are able to labour in the other: nor can we be drawn from the idle market place, into the happy field of the spiritual husbandry, but by thy wisdom, thy mercy, and thy loving and gracious calling, through thy most holy Messias our Saviour. For as no man cometh unto thee but by thy Son: so neither cometh any man to thy Son, but whom thou drawest, and thou drawest them (no doubt) by thy mercy, 
jer. 31.3.  whom thou hast embraced with thine everlasting love. 
Gen. 9.27.  Therefore (with righteous Noah) we beseech thee to persuade us in thy mercies to enter Sichems Tabernacles, 
Cant. 1.3.  and hearty desire thee (with thy holy Spowsesse) to draw us forth after thee, with a promise of our parts (but assisted by thee) that then we will run. Call us (o father effectually, manure our work without, and prepare our minds within: Let it please thy good spirit to inspire our hearts, thy power to enable our bodies, thy grace to confirm our whole man to to thy holy will and pleasure, and thy loving mercies to make us meet for thy service: that, standing no longer idle, we may henceforth labour in thy field, follow Piety's Plough, and be wholly employed in the heavenly husbandry, whereof we may timely reap, and gladsomely use and enjoy the ripe and sovereign fruits in all peace and quietness, through jesus Christ our true happiness. Amen.   

CHAP. II. Piety, the scope of all the holy Scriptures.  
SAint Paul endeavouring to persuade Piety, not only to Timothy, but to all the elected Saints, 
2. Tim 3.16  commendeth unto both him and them the holy Scripture, which hath (as he affirmeth) his chief aim to this scope: that the man of GOD may be absolute, 
Ro. 15.4. A double use of the Scripture.  being made perfect unto all good works, and for whose better acceptation writing to the Romans, delivereth thereof a double use, the first serveth for Doctrine: the second for consolation: The Doctrine instructeth men, not only what is this virtue, and wherein it consisteth, but also the ready way how & by what means to obtain and enjoy her: The consolation encourageth both them that seek her, and persevere in her ways, to hold on and continue without fear or fainting: for seeing that they which will live godly in CHRIST JESUS shall suffer persecution, for that the old Serpent standeth as an enemy opposite to their peace: it is necessary that they should not only be taught what they ought to do, and what they ought to fly, and so in the true use of Piety's Plough be persuaded to work out their salvation in fear: but also to be encouraged to proceed and presevere in the known truth and study of Piety, in the full assurance of GOD'S mercies and hope of eternal felicity. To and for the former, are annexed Admonitions, threatenings, judgements, corrections, refutations, & such like as are not only requisite but needful to beat down the pride of man's nature, and the presumption of the enemy, and so to till and manure (as it were) man's unfallowed soil: to the latter belong the loving promises, graces and sweet mercies of GOD, which is no less necessary than the former, to secure, sustain and consolate that, which is ready to perish in the deep consideration of his own imbecility and unworthiness. And thereof is it, that the LORD GOD who might justly by his supreme authority have only commanded and compelled all men to the observance of this service and duty without any other reason, 
An argument of God, love to man.  doth nevertheless in his great love and mercies allure and encourage them to come and labour in his field, with the sweet promises of meet wages and eternal rewards: yea, he doth most gently, and with unspeakable kindness, persuade and entreat them to be reconciled unto him, and to dwell in his house.  
To this purpose was that doctrine preached, that jesus Christ was sent unto us from his father to bless us, 
Act. 3.19.26.  & in turning every one of us from our inequities, he would that we should amend our lives and convert to the Lord, that our sins might be done away, when the time of refreshing cometh in the presence of the Lord. In sum, this is the scope of the Scriptures, both legal, Prophetical, Historical, evangelical, and Apostolical, that thereby men might be taught and persuaded to repent and believe, and that they might find and obtain remission of sins and eternal life through jesus Christ. So are we certified therein, both of Piety and her princely reward, the former whereof is declared in those two other words, 
Piety and her reward.  Repentance and Faith: the latter in those two other words, Remission of sins and eternal life.  

A place taken from Hos. 10. Vers. 12.  But now, of and among so many pregnant places as the holy Scriptures afford us concerning this argument, I have gladly made chief choice of that one, wherein the Prophet Hoseay Preaching to those ten Tribes of Israel, which had before fallen away from GOD, by the wicked counsel of jeroboam the son of Nabat, and long wallowed in their sins and abominations without amendment or remorse, said thus to them in the name of the Lord: So we to yourselves in Righteousness: Reap after the measure of Mercy: Plough up your fallow Ground, for it is time to seek the Lord, till he come, and rain Righteousness upon you.  
In the which words the Prophet hath two principal parts: whereof, 
Two general parts of the whole discourse.  the one is an Exhortation to Piety: the other is, the conveience thereof. The former hath his efficacy of the Lords commandment, to the which they should in equity obey: the latter, of the Lords gracious promise of mercy & rewards, which both consolateth & encourageth them to perform. Again, in the former, is seen what the Lord God requireth of his people, namely, justice and Mercy: In the latter, we learn what they are to expect and hope for from his gracious hand, namely, the fruit of Righteousness. Finally, 
Covenants and conditions between God and us.  these two points contain the covenants and conditions had, made, and concluded between God and his people, and so, that if they will take and enjoy the benefit of the Lords promises, they must be careful to observe the conditions and promises on their part made and provided.  
But before we attempt to pierce the bowels of this present place, knowing that the occasion of the Prophet's exhortation may well stand for a meet introduction, and no mean help for the better understanding 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 (unto whom the Lord sent him to preach in the days of jeroboam the second of that name) found that part of the land of Israel right resemblant to the field of the foolish, covered over and over with briars, 
Pro. 24 3●.  bushes and thorns, into the which he knew well it booted him little to cast the sovereign seed, until the same were cleansed of those unprofitable things: for (as the Lord saith) The seed falling into the thorns is choked and made unfruitful, and therefore he wisely advised judah & jerusalem by the Prophet jeremy, 
jer. 4.3.4.  Plough up your fallow ground, and so we not among the thorns. For notwithstanding all the great mercies & wonderful works 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 known 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 ingrateful, and long time wallowed in their stubborn disobedience, whereby they had quite extinguished the fear of God, true Religion, and all Piety. For from the reign of King jeroboam the son of Nebat, who had set up the Calves in Bethel and Dan, to be worshipped (and thereby had subtly alured and drawn away those ten Tribes called Israel, or Ephraim, from their obedience to the kings of judah) unto the time of Hezekiah king of judah, & jeroboam the second (the son of joash) king of Israel, being about threescore and ten years, they had ever erred, sinned, and gone astray, that not only in manners, but also in Religion: nor could it be they should well live, whiles they served not the Lord in his holy Religion: nor was it possible, that they could obtain pardon of the Lord their God & prosper, so long as they continued in their gross errors and sins, and would neither repent, nor seek the way to return home to him, from whom they had estranged themselves through the filthiness of their horrible abominations.  
In all this long time, 
The diligence of the Prophet Hoseah.  the godly and painful Prophet labouring & toiling among them (as the good husbandman in a froward & uncultured field) ceased not, but continued his calling and duty, with great diligence and regard, and so much more laborious was his work, by how much the field was thwacked with thorns, tars, and noisome weeds. For perusing the field, 
The sins of the Israelites. Hos. 1. & 2. & 3. & 7.  he found therein (among many others) the spiritual fornication, as namely Idolatry: 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, blasphemy, murder, theft, pollution of blood, hypocrisy, inconstancy, vanity, infidelity, gluttony, drunkenness, luxury & uncleanness. To be brief, he perceived among the Prophets, the pride of Lions; among the Priests, the liberty of Leviathan; among the Rulers, the cruelty of wolves: among the people, the rudeness of Behemoth; & in all estates & conditions great enormities: for the which he was compelled by the Lord's spirit, not only to accuse and reprove the people of Israel: but also to threaten vengeance and destruction to the godless, obstinate, 
The promises of mercy, mixed with threats of plagues. Ezec. 18.23.32.  and rebellious among them. Howbeit, he hath not yet so accused, reproved and threatened them with vengeance and destruction, but he mitigateth the rigour thereof, with often and profitable Admonitions, exhortations, and sweet promises of grace, mercy, and prosperity, so as they would be contented to turn to the Lord, and submit themselves unto his will, knowing that the will of his Lord and master was, that he should not only threaten judgements and plagues to the rebellious and obstinate, but also to preach mercy, pardon, and peace, to all them which faithfully and timely came home, yielding themselves unto his correction, by true repentance: for thus saith the Lord the holy one of Israel; Have I any pleasure in the death of the unrighteous?  
And true it is, that howsoever men through the frailty of their nature, ignorance, fear or occasion, offend the divine majesty; and how fiercely soever the wrath of God is bend against sinners for their sins (the which the Lord would that his servants the holy Prophets should reprove and threaten to terrify them from their audacious presumption in their sin) yet we are assured that the whole scripture doth every where commend unto us the mercy of God, yea, even in those things which seem to express great severity: for he threateneth men to this end, that he might not punish them; he punisheth them, that he might not punish and destroy them for ever: he exhorteth them, that he might do them good: and he doth them good, that he might bind all men to himself and be beneficial for ever. To pass over many other things, what is greater than this, that he delivered over his only begotten Son to the death of the Cross for such as are both sinners and his enemies? behold both justice and mcrcie: But that the Lords great mercy be not extended them in vain, the Prophet tells them, that whereas of long time they had Ploughed wickedness, reaped iniquity, and eaten the fruit of lies; it is now required, 
The Sum of the place.  that they sow unto themselves in Righteousness, and reap according to the measure of Mercy: 
Rom. 6.19.  which is in effect so much as the Apostle exhorted to the Romans, saying; As ye have given your members servants to uncleanness, and to iniquity, to commit iniquity: so now give your members servants to Righteousness in holiness: and this we may esteem not only for a good counsel, but an especial law provided by the Lord, which bindeth and constraineth all men (of whatsoever estate or condition) to the due regard of their duties and lawful vocations in the fear divine: chiefly, it recalleth them from their errors, who have as yet wandered in the vanity of their minds, to the right service of the eternal God, in the true use of Piety's Plough, without the which, the law of God is contemned, and man's salvation hindered. Therefore we should dutifully reverence the one, and carefully provide for the other, as whereby the Lord God may be well pleased, and ourselves benefited with good effect.  
But this that we may the better observe, it is meet that we both learn and consider well of these two points: contained within the first general part: viz.  

1. In the exhortation to Piety, are three points.  First, what it is which the Lord God requireth of our parts to be yielded and performed.  
Secondly, what ways and means he would that we should take, to achieve, perform and effect the same.  
That which is chiefly required is comprehended in two words, Righteousness and Mercy.  
The ways and means thereof are noted in certain actions of husbandry: As, Sow ye, reap ye, Plough ye: And finally in the word, Seek ye the Lord.  

The Metaphor.  And here we may first observe and consider that the place is not only metaphorical, under certain terms and words of the husbandman, but also enjoyeth the apt exposition of the metaphor, of either which, we shall speak in the second part of this division, when we come to consider of the actions to be employed about that chiving of those two sovereign graces, being (indeed) the matter or subject of those actions.  

The labour and end.  Hear also are we to consider, that as all labours are not commended in a true Christian; but those only which are lawful, and to them enjoyed by the divine Law: so neither is every end of their labours to be regarded, but the same only, which is chiefly required by the Lord, for his glory and the good of his Saints, as we may fully persuade of this subject, for which they must sow, & according to which they must reap that appertain to the Lord. For as the LORD in the beginning made a division between light and darkness, and separated his chosen from among malign worldlings; so would he, that they should wholly abandon the world and the flesh, and the devil, 
Gen. 1.  with all their lusts, and wholly dedicate themselves to his most excellent glory, to and for the which, there is ever required that bright urim & perfect Thummim, prescribed in the divine Law. And this (no doubt) would the Prophet signify under those two general words, Righteousness and Mercy, as that wherein the whole Law is perfected and performed: 
The office of justice: and of Mercy.  for as the office of justice is to will well (as to every man his due) so the office of Mercy is to do well (as disposing of that, which justice willeth) in a just analogy.  
And for our better instruction, we may observe this order. First to consider, how either of these two words, Righteousness, and Mercy 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 especial acceptation, and combined together the one with the other, or having the one relation to the other.  
Thirdly, what is meant by the sowing in Righteousness, and reaping after the measure of Mercy.  
Fourthly, too, and for whose use and especial benefit those virtues are prepared and made profitable.   

CHAP. III. The Subject or things required: and first of Righteousness.  
THere be, who either not well understanding the word, or wedded to their own affections, labour to abridge and restrain the scope thereof to three particular works of Mercy, as namely, alms deeds, prayer, and fasting: in regard whereof, 
Rhem. Testa. in mat. 6.1.  they blush not to translate the word Almes-deede into justice: as, Take heed ye do not your justice before men. Others, apply it to judicials, judgements, and distributative justice, as if the Prophet aimed only to these things, and rather to that particular duty which every man was to regard and perform in his own person and place, as well towards the Lord, as towards all men. But sounding the ground of the Hebrew verity, we find 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 justice, or Righteousness.  the which the Septuaginta have translated, Dicaiosune, the Latins, justitia, from whence we have the word justice or Righteousness: between the which two words we need not to place that difference, which our adversaries would compel us, who whiles they endeavour to attribute somewhat to the ability of man's nature in the demerit of salvation by his own justice, they assay to rob Christ of his glory, and declare themselves rather heathen Philosophers, than the Disciples and followers of the King of Righteousness.  
But howsoever be the acceptation of the word, the thing thereby signified hath been of divers men diversly defined: and although of the better sort (both of the Philosophers and of the Divines) it hath not been extended to an equal analogy of consent in all parts: yet hath there not been any great difference touching the foundation, nor have they much erred from this general scope that justice is not only that Virtue, 
A definition of justice.  or habit of the mind which is most agreeable to nature, reason and manners: but that which (before all others, hath a certain communion, or fellowship with God, in equality or likeness. 
Pro. 22.  Which definition is compounded of an universality, and a particularity: The former comprehendeth those divine motions which are inspired into man's mind by the holy Ghost: The latter those particular duties required of man towards man. 
Phil. Melantius. Clem. Alexand. To yield every one his due  And this did that learned Philip take from Clement, where in after the sentence of Simonides (the which Plato also received) there is found Vis tribuendi suum cuique: A virtue or power of yielding to every one his own.  
Others restrain the word to that good affection or motion of the mind, whereby a man wisheth that only to another, 
Do to another as thou wouldst he should do to thee.  which he would gladly should betide himself: and again, would not that any thing should fall on any other, which he would should not fall on himself: the which (indeed) we grant a particular point of this virtue, but not that which comprehendeth it, except we would conclude the whole within some certain parts of the same. Therefore Lactantius approacheth nearer to the verity: affirming justice to be that virtue which hath both Piety and Equity, 
Piety and equity.  the first whereof respecteth the holy Religion and right GOD'S service; the second, the honour and benefit of man.  
Another alotteth unto justice, Equality, 
Equality.  Medietie 
Medietie.  and Stability, 
Stability.  defining it to be a constant and perpetual will, which giveth to every one his right: and it is called a will, for that the Art of justice is voluntary, and not constrained: for than were it not a virtue.  
Constant, to design the stability of the good purpose, 3. perpetual, to declare the perseverance of the Action: and again, this perpetual will is double, as first in the consideration of the action of the just persons which lasteth for ever, as the will of god, next of the part of the Object, 
Ansel. his definition of justice. Maiori reverentiam, part concordiam, etc.  which would ever in some sort be doing somewhat. But Anselmus maketh this more plain, defining justice to be that liberty of the mind which duly yieldeth to every one his proper dignity: As to an elder reverence, to an equal concord, to an inferior discipline; to God obedience, to thy self holiness: to an enemy patience: to the needy the work of mercy. For all these good fruits the Tree of justice yieldeth, being (indeed) all, 
Obedientia secundum legem seu virtus congruentia cum tota lege: seu eum Deo. All virtues contained in justice.  & so much as the law of God requireth. And therefore it hath been also not amiss defined, An obedience according to the Law: or a virtue agreeable with the total Law, or with God. In such an acceptation the Philosophers have under this word understood all Virtues, yea, and the same which they call Virtue. Therefore as Chaeremon (after Theogius in his Elegies) said, that Prudence contained in her all good things: so the famous Aristotle wrote of justice, that she summarily comprehended all virtues. 
Arist. li. mor. Nico.  The same hath Plato in his Dialogues, En dè dicaiosynem sullábdéns pass, art, estin: and no doubt to this scope aimed the learned Latin Poet, when he said; Discite justitiam moniti, & non temuere Divos, 
Virgil.  howsoever the Commentor on Alciatus Emblems hath constrained the signification thereof to the moral virtues.  
To be brief, 
The acceptation of the word justice in the holy Scriptures.  howsoever the word hath been or is taken, either for the justice of Nature, or of the Law, or of manners, or for any other particular virtue or habit, either private or public, it is certain that the word absolutely placed in the holy Scriptures (especially in the old Testament) noteth not only that divine motion which is agreeable with the law 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 Law, holiness, integrity, honesty, goodness, and grace: and therefore (as the Genus or general voice of all virtues) it hath been rightly opposed to the Hebrew Reschayah, or Greek Adikia, that is Injustice, the general voice of all malice, transgression, guiltiness, profanity, impiety, naughtiness, and vice.  
Thus therefore the holy Psalmist placeth those two words opposite the one to the other; Thou (speaking to God, 
Psal. 45.  lovest justice or Righteousness, and hatest Iniquity or naughtiness. The same observeth Saloman, justice preserveth the upright: but Wickedness overthroweth the sinner. In which two places there is found a divers acceptation, and reward, according to the diversity of the persons and their contrary qualities: God loveth the one, he hateth the other: the one he saveth, the other he destroyeth: for thus being contrary in nature and quality, they may not partake the like life and lot.  
And as in those two words, namely justice and Injustice, or Righteousness and wickedness, hath been well observed the odds and difference between all virtue & all vice: so by two other words of the same roots, is set forth the contrariety between the persons in whom those contrary qualities reign and bear sway: the first whereof hath the Hebrew Tzadic, expounded by the Greek Dicaios, by the Latins justus, and by us translated, A Just, or Righteous person. Such as was Abel, and Noah, and Abraham, and Lot, and Zacharie, and Elizabeth, and james, and other like, who although as being men they were not free from original guilt, were nevertheless before many others clothed in the habit of virtue, accepted with the Lord, approved by an honest life before men, and set forth for examples of imitation, to the posterity. The second word is Raschay, and is translated by the Apostle, Adocamos, that is, unjust, wicked, unquiet, a troubler, a seditious and damned person. Such as was Cain, and Nimrod, and Esau, and Saul, & judas, and their like, whose iniquities and naughty natures are depainted forth to be abandoned. And of this contrariety, under those two words, we have many testimonies both in the old and new Testament. Abraham (speaking to the Lord touching the overthrow of the wicked Sodomites, amongst whom as yet inhabited righteous Lot) said: 
Gen. 18.23.  And wilt thou destroy the lust with the unjust? the righteous with the wicked? And shall Catzadic Caraschay the righteous be as the wicked? that be far from thee. David also in the Psalm, by the same words makes the like common difference between those two contrary persons and their lives, the which having described, thus concludeth: For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish. 
Psal. 1.6. Prou. 12. Vers. 2.5.6 16.12.13 14.21 26. Eccle. 3.17.  Solomon no less than nine times in one Chapter of his Proverbs, puts the like difference under the same words, between those unlike persons. And in his Preacher he saith: I said in mine heart, God shall judge the righteous and the ungodly. Finally, to those two persons, as to those of a far contrary constitution, nature, quality, and life, the Son of God, both apply a far contrary title, and also to either of them giveth a contrary reward: when to the one (that is the Righteous) he saith, Come ye blessed of my father, receive the kingdom prepared for you from the beginning of the world. And to the other, (that is the wicked and ungodly) he saith, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels. But hereof we shall speak somewhat more in the combination of those two virtues, justice and Mercy, hereafter in place convenient.  
The holy man job speaking of this Virtue, declareth what the same is, with the true use thereof in his own person. 
job. 29.14.  I put on justice and it covered me, and judgement was as a Robe and Crown. For the godly being clothed in this habit, have therein neither rend nor seam, being artificially wrought and composed of many golden threads; as Faith, Love, Charity, Hope, Prudence, Chastity, Diligence, Liberality, Mercy, Goodness, and other like: the which in the apocalypse are called the pure rains of the Bride: 
Apo. 19.8  and interpreted in the Plural number, the justifications 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, just and merciful: in the which sense Christ calleth him a just 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 evil, & he doth that which is good: and then (soon after) he numbereth up certain particular virtues, alluding as to that of David in the first and fifteen Psalms. And thus the wise Collectors of salomon's Ecclesiasts, 
Gal. 12, 13.  having declared his contempt of the studies, devices, and vanities of worldly men, reduced all his particular & sundry precepts touching man's righteousness & perfection, unto two general heads: that is to say; Fear God, and keep his commandments: the which (as they testify) is the whole duty of a man, as whereof he is esteemed just. 
Noah was just, and walked with God. Gen. 6.  And this was notably expressed in that excellent commendation which the holy Scriptures give unto that righteous man Noah, before mentioned, who having the habit of virtues, walked with God: which is so much to say, as that he had conformed himself, or applied himself in all things to the Lord: the which may be well gathered of the word Hithhalech, which being conjugated in the Hebrew Hithpael, hath a reciprocal signification, & noteth, that Noah dedicated, consecrated, applied, and conformed himself unto God: that is, in holiness, righteousness, and perfections. Lo, thus we see what is meant by the word justice, or Righteousness.  
Nevertheless, as one thing ought to be considered with another, that thereof wisdom may be had: we must note, 
This is not wrought of man's ability: but by God.  that yet there is no righteousness, no justice, no virtue, no perfection, nor any meet conformity of man to the divine image, that is either wrought or effected in man, of man's own wit, wisdom, study, industry, action or merit: for thereof is man utterly deprived, seeing that every man is a liar, a vain thing, and being a sinner, hath ever need of the grace and mercy of God: but all the ability, wisdom and sufficiency of man, and every good gift, cometh down from him that saith unto his people: I made thee that thou shouldest serve me; that is, God Almighty, to whom belongeth the kingdom, the power, and the glory for ever. For as the learned Doctor saith: In omni opere bono, non nos incipimus & postea dei omnia adiuvamur, 
Aug. in Psal. 51.  etc. In every good work, we ourselves do 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 love towards him, without any of our good deserts preceding. And seeing that this virtue (as it is said) is a divine motion inspired into man's heart, I remember that David praying to God for the same, did first desire God, 
Psal. 51.10.  to Create a new heart within him. As if he should say; That which must steed me in this matter, must come from above, neither is there any thing in mine heart already that can be made to serve in this business, therefore it is needful, not that my old heart be renewed, but that I have another heart, not made or framed of the old, but created: to the which also (o Lord) I beseech thee to renew within me thy spirit, which I have enjoyed heretofore of thine especial love and favour towards me. Therefore although the Lord both commandeth and commendeth the labour and diligence of man, as the means whereby he is willing to exhibit us his graces: yet do all our labours and diligence nothing profit us therein, except there be both love and grace in the Giver, that is, in God, who justifieth and frameth man's heart to his Image and will, for the sake of his son. For this grace and mercy proceeding from that divine love, doth ever prevent us, and go before our faith, our love, our virtues, our justice. Yea, this is the same whereby we have further engendered in our hearts, and made able to apprehend that justice, the which as a good Tree groweth and buddeth and beareth fruit: namely, all those godly virtues, qualities, and actions which are required of that man whom the Lord hath justified. And therefore in our justification, 
Two things in our justtification.  there is not only the faith of the Believer, but also the grace of him that justifieth. This meat our Saviour when in his Doctrine he said: 
joh. 15.  Without me ye can do nothing: that is, ye cannot bring fourth any manner fruit, either healthful or profitable, neither are ye able to do any good work acceptable to the Lord, except ye believe in me, and by your faith remain in me. And hereof is it, that when Saint Paul speaketh of man's justification, being very wary that nothing thereof be yielded to man's works or merits, he saith that we are justified, sometimes by grace, sometimes by mercy, sometimes by faith approaching grace: for it is most certain (as Augustine saith again) that the grace is of him that calleth; 
Ad Sympli. g. 2. vocantis est Gratia, etc. Grace and faith.  and the good works follow him which hath received that grace: neither yet are the works such as obtain grace, but such as proceed of grace. And this he maketh plain by a notable Symbol or similitude: For the fire (saith he) scaldeth not that it may be hot: but therefore because it is hot: nor therefore runneth well the wheel that it may be round, but for that it is already round: So no man worketh well that he may thereby receive grace: but therefore he worketh well because he hath already obtained it: for how can he live justly, which hath not been justified? how can he live holily, who hath not been 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 forth that which is good: but on the other side, ye can not gather figs of thistles: the evil man from the evil treasure of his heart, bringeth forth that which is evil: and how can ye think, or speak, or do well, when yourselves are evil? By this we see, that howsoever our adversaries would that our perfect justice should depend on our works: that no work (seem it never so good before men) is a perfect work of justice, except it be wrought by the person justified. Whereof it was said, that the very Prayers of the ungodly are turned into sin: Neither may we imagine, 
No good work but that which followeth grace.  that any work, endeavour, study, thought, or Action, is either acceptable to the lord, or profitable for man's soul, without this precedent grace which proceedeth from the eternal love of God in his son: the Which we may explain by a familiar example, (though taken from an heathen History) without just offence. Valerius Maximus, 
Valer. Max. Lib. 2.  among his examples of memorable deeds, maketh mention of one Livius Torquatus Manlius, a noble Consul of Rome, and of his Son ● right valiant and courageous gentleman. This gentleman (saith he) being of a courageous mind, went forth with his men of War, & waged battle against another Nation, his father's enemy, but without his said father's leave, favour, or knowledge, and thereof got the victory, and a famous conquest in the judgement of all men, who at his return home praised his valiant exploit & noble action, with the highest applause, the which they all hoped would not only be confirmed, but also tripled by his most noble father. Howbeit, Torquatus contrary both to their hope, and his expectation, did not only presently unfold his great dislike of his son, who adventured to go forth without his will & consent (and so in his disgrace) but also all the action & great exploit of his adventure, for he commanded him to be slain for a sacrifice. Satius iudicaus, patrem forti filio, quam patriam mili●ari disciplina, career: judging it better that a father wanted such a valiant son, then that the country should be deprived of her military discipline. In like manner, we should beware, that we presume not to get credit with the Lord by any work that we shall endeavour to do, without his grace & good will preventing us, or to think, that we can be righteous, holy & acceptable unto him, but that he first justify us in his son. And truly, besides this memorable example, the very experiment of men's dealing (after the course of nature and reason) informeth us of those things.  

The order of Noah's approbation. Gen. 6.8.9  But passing by them, let us again return to those examples & Testimonies of the holy Scriptures, and therein, first consider the method and order of the righteousness and approbation of holy Noah. It is reported of him: First, that he found grace in the eyes of the Lord. Secondly, that he was a righteous man. Thirdly, that he was perfect. Fourthly, that he walked with God. In that he found grace, are two things observed: First, that the Lord loving him, did favour him: next, that he gave him faith whereby to find and apprehend that divine grace. In that he is said to be righteous, we are taught that the Lord who had favoured him, and granted him faith, did also approve and enable him for his divine service, whereof he was not only esteemed, but was indeed a righteous man. Thirdly, he was clad in the full habit of virtues, whereof he was perfect, and esteemed as worthy to walk with God, as those Saints which are esteemed by grace worthy to stand before the Son of man. The like we find in the holy father Abraham, who being first loved and graced of God, did by the divine gifts of faith, apprehend that grace, by the which he pleased the Lord God, in that which he did, answerable to that commandment of the Lord: 
Gen. 17.1  I am God all sufficient, walk before me, and be thou perfect. This considered, the Apostle writing to the Hebrews: 
Heb. 13.28  Let us (saith he) retain grace: to what end? that thereby we may serve God, to to please him with reverence and fear. As if he should add: for without this grace, we may neither serve nor please God, as he requireth.  
But on the other side we find, 
The works of the jewish Hypocrites.  not only by the testimony of the Prophets; but also of the lord jesus himself, that albeit the jews did many great works, made mighty shows of integrity and perfection, offered up many Sacrifices and oblations, used much prayer, Almsdeeds, fastings: and observed many ceremonies of the Law, and traditions of their Elders, with wonderful devotion: they were nevertheless both blamed & condemned for Hypocrites, with this saying: 
Isa. 1.11.12.14. Mat. 9  But Who hath required those things at your hands? Go ye, and learn what this meaneth: I will (have mercy,) and not those sacrifices. For the Lord would that their hearts should first be graced and conformed to his will, by faith, apprehending his grace, of and by the which, they might be justified and well approved in his sight. Therefore, 
1. Sam. 15  although King Saul gave a glorious pretence to the honour of God, when having subdued Agag the Amalakite, he reserved part of the spoil to be offered up in a  Sacrifice to the Lord of heaven: yet because his heart was not well qualified by grace going before, whereof he might have taken his approbation with the Lord, he was not only nothing commended, but much blamed and threatened to be cast off from the kingdom of Israel. For had he been graced, he would have believed, and having believed, he would have obeyed; and in his obedience pleased the Lord, which offereth his grace, and would not that we should receive the same in vain.  

Righteousness is the effect of justification.  These things well considered we find that righteousness or justice, is the very effect or fruit of that justification of man before God, of the which we shall have occasion to speak hereafter. And thus have we seen, what it is which the Lord God requireth of us, and what we are to yield him under this word justice, or Righteousnesses. Neither may we doubt, but as those persons of virtue & prows in all ages, 
Io. 12.26.  have been though worthy of honour among the children of men● the Lord will reward and crown those his graces and works in us, as if they were not his, but ours: as not only the holy scriptures warrant us, but the examples of his Saints and children remembered in the same for our consolation, sufficiently confirm. In regard whereof, they have attributed to this noble Virtue many princely prerogatives: as that (among others) she yieldeth to her lovers & followers, Honour, life, glory, security, goodness, peace, quietness, constancy, boldness, consolation, prosperity, & the highest felicity, through jesus the true king of righteousness.   

CHAP. FOUR Of the word Mercy; the second member of the requested Subject.  
THe word which the Prophet Hoseyah useth in this place, is Chesed, which we find diversly translated, & so accepted, according to that whereunto it is applied & used: as sometimes for good will, kindness, humanity, or friendship. In which sense, Abraham meant it, when he said unto his wife Sarah: 
Gen. 12.13 & 20.13.  This Mercy shalt thou show me, wheresoever 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 ungodly man forsake his own ways: so shall the Lord have mercy upon him: 
Isay. 55.7.  for he is very ready to forgive. And this (as it seemeth) Cicero expounded in the word Mercy, when speaking in the commendation of Caesar (as also Augustine citeth it) he said: Nulla de virtutibus tuis, nec admirabilior, nec gration Misericordia est. 
Cicer. August. in lib. de civi dei, Affectio Amoris, Storge.  There is not any one of all thy virtues, either more praise worthy, or more acceptable than Mercy. Sometimes for that affection of love, whereby the parents 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 Alms deeds, & such like: whereof examples may be taken from many places in the holy Scriptures. Indeed, the word Chesed, comprehendeth all those particular virtues, 
Chesed, or Mercy.  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 comprehended or fully expressed in any of those particulars, no more than the whole can be contained within any one part thereof. More aptly the general word Bonitas 
Bonitas.  or Goodness well containeth it: for this may be extended to every virtue, especially to Mercy, by the which it is expressed. Therefore the Mercy of God is often called his goodness, & himself being the highest Good, is called Merciful: for that by Mercy his goodness is worthily declared towards all his Creatures. In the like sense we name them good men, whose Christian love and charity to and for others, are made apparent in the works of Mercy.  
But to avoid those doubts which might rise of the diversity of translations, that shall best content us, which not only the Septuagint have yielded, but also that the Lord jesus himself (by the testimony of the Evangelist) hath confirmed, saying; 
Hose. 6.6. Mat. 9.13 and 12.7. In Moral. The definition of Mercy.  Volo misericordiam, I will have Mercy.  
This word (after Cregory) accepted in his common signification, is made misero cord: that is, of an afflicted or troubled heart, which either being sorrowful for another's misery, taketh on him compassion: or as wretched, requireth and needeth the pity & relief of others. Basil 
Basil. in Psal. 114.  amplifieth the same, saying; it is a certain passion, proceeding from the compassionate, towards them which are unworthily and by just means afflicted. But because this virtue is not perfected, but in that whereby it is declared, Augustine hath a definition thereof, including either member with effect. Mercy (saith he) is the affection of the mind condoling, with some addition of a benefit, as whereby we may both take compassion of our afflicted neighbour, and help to relieve him with that which is our own. The which definition hath four principal branches; The first whereof is, that Mercy is an affection of the mind, against the opinion of them which place this virtue only in external actions. For neither are those to be esteemed virtues, which have not their original in the heart or mind of man. Therefore as Wisdom saith, Give me thine heart: So those Scribes and pharisees were rejected of the Lord, and their works reprobated, because whiles they seemed to honour him with their lips, their hearts were far away. The next is, that Mercy is that affection of the mind which condoleth, that is, sorroweth and lamenteth together, with and for another. Or as Augustine again said: Aliena miseriae in nostr● corpore compassio, the compassion of another's misery in our own bodies. In such sort, jeremy pitieth and lamenteth the wretched condition of his people, and Christ sorrowed together with Martha and Mary, lamenting their brother's death. Thirdly, in this definition is found somewhat added of our benevolence, whereof our distressed neighbour might be relieved, comforted, or eased: for it little helps the afflicted that we condole with him in his condition, except that also we exhibit and bestow somewhat, whereof he might hope for remedy or relief. To this the Apostle persuading, said: we should remember the words of the Lord jesus; that it is better to give, then to receive. 
Acts. 20. Io. 6.  Thus the Lord had not only compassion on the people, which wandered as sheep without a shepherd: but gave them for their comfort the bread, both for their souls and their bodies. The fourth and last point is, that we exhibit and bestow on the afflicted for his comfort, not another man's goods, but that which is our own. For if we take from one man & give to another, we shall declare ourselves cruel, whiles we would seem merciful. And thus should the good affection of the merciful mind be expressed in those actions & deeds, which are not only called, but are indeed the works of Mercy. Gregory 
Grego. his 3. terms.  would that those works should be contained in Giving, counseling, & teaching: but Lyra 
Lyra 3.  better comprehendeth them, in the helping or relieving others with our wealth, with our works, and with our Counsel. But best of all our Lord & Saviour Christ persuading to this right excellent virtue, 
Christ his 4. points of Mercy.  teacheth men, first to love, next to bless, thirdly to work, four to pray. Yea, Love your enemies, bless them that curse you: do good to them that hate you, and pray for them which hurt you. In another place be setteth down four other words to express this virtue: 
Mat. 5.14  viz First, judge not: secondly, condemn not: thirdly, forgive. Fourthly give. An● finally, in an other place he produceth six branches or works of Mercy, in that saying to his Saints, standing on his right hand; As first, I was hungry, ye gave me meat. 2. Thirsty & ye gave me drink 3. Harbourles, & ye took me in. 4. Naked, & ye clothed me. 5. Sick, and ye visited me. 6. A prisoner, and ye comforted me. To the which, some others have added one other work of mercy, and made in all, the number seven, aptly comprehended in this Monostich.  

7. works of mercy  Visito, poto, cibo, redimo, tego, colligo, condo: that is; To visit, to give drink, to feed, to redeem, to , to harbour, to bury. But because this belong rather ●o th'external action, then to the mind, & therefore may not fully express the whole virtue (although they declare her in the works) some o●hers combining this latter, with those former words of Christ, do gather both from th'one and ●he other, fourteen branches of this tree: 
14. Branches of Mercies tree.  whereof seven may be applied to the exercise of the body, ●nd seven to the affection of the mind, and comprehended them all in this Tristich.  

Voslio, poto, cibo, tectum do, visito, soluo,  
Comodo, compatior, converto, dono, remitto:  
Arguo, supplico, consulo, do quoque quodque talentum.   

To , to give to drink, to feed, to harbour,  
To visit, to pay, to lend, to pity, to convert,  
To bestow, to remit, to reprove, to beseech,  
To counsel, to give of whatsoever good thing I have.   
Now this must not be forgotten, that as we may not unjustly take from one to bestow in Alms on another: so, whiles we endeavour to declare our good affections by our good works, we have a care to do those works well, 
Do good works well.  lest they lose their proper grace: remembering this, that when Christ spoke of Alms and the works of Mercy, he advised his Disciples to observe three things; As first, a good affection: secondly, a convenient handling: thirdly, a good end: that is, that first the heart and mind be well constituted in love, faith, and the Divine fear: next, that the persons, times, places, and occasions, be duly regarded: thirdly, that the whole be referred to the glory of God, the good of our brethren, and the discharge of profane duty, the first whereof noteth heavenly wisdom, the second godly discretion, the the third grateful obedience, the beautiful ornaments of a faithful and merciful person.  
Moreover, as the virtue Mercy, is an affection of a condoling mind, as that whereby man is touched or moved towards man, it is requisite to consider (with the semblable discretion) to what kind of persons this affection is extended.  

To whom Mercy is extended.  As it was before said, that it respecteth the miserable condition of the wretched and afflicted person. But there be which would constrain this Virtue, (or rather the effect of this Virtue) to four sorts: as namely, to the Poor, the Righteous, the Widows, the Elders: respecting the poor, for their poverty: the Righteous, for their innocency: the Widows, for their insufficiency: the Elders, for their reverence. 
Pro. 12.10  Against the which kind of persons, the unmerciful and cruel in all ages have bend their fury and rage, saying: (as in the Book of Sapience 
Sap. 2. ) Let us oppress the Poor: Let us persecute the Righteous: Let us wring the Widows, and let us not spare the hoar heads.  

Gal. 6.10.  But Saint Paul, speaking of our good works (meaning no doubt the works of mercy) exhorteth us to do good to all men, but chiefly, to the household of faith: wherein he would that we should extend the fruits of mercy, especially to the godly: but yet so, that we ought not neglect all others, or withdraw our willingness of doing good unto all that need the same. In the which (no doubt) he had an eye to the Doctrine of his Master, who in his true exposition of the Law, 
Mat. 5. & 6. and 7.  willeth that this goodness be extended even to our enemies: as (it is before remembered) Love your enemies: Bless 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 heavenly father, who maketh his Sun to shine as well on the evil, as on the good: and giveth rain both to the just and unjust: and is merciful unto all. To this he addeth a reason; For if ye love and do good to them, that love & do good to you, what reward have you? do not the Publicans even the same? To and for this, we have also the examples of many good men: as of Abraham, whose good deeds Ghrist commendeth: of Lot in Sodom, of Noah in the old world, of Moses in Egypt, of David in Israel, of Nehemiah 
Neh. 1.4.5.6.15.  in judeah. And in the new Testament (besides Zacharie, Elizabeth, Lydia, Cornelius, Labitha, Anna, Martha, Mary, Paul, Stephen, and such,) we have the most perfect example of the Lord jesus himself, who though God became, and died for man to bring him to life, even then, when man was sinful and an enemy unto him.   

CHAP. V The general signification of the word Mercy.  
AS the word justice or Righteousness before mentioned (as so placed alone) hath a very large signification, comprehending (as in one word) the sum and habit of all virtues, and so the whole duty of a man: even so, this Word Chesed or Mercy (in the like sort accepted) is extended to the same; but yet so, as that therein justice is declared and perfected. For Mercy, 
The mercy of God.  as it is applied to the Lord, signifieth not only his free remission and pardon of our sins (as it is before said) but also all those good motions, ways, blessings, graces, and means which he bestoweth, useth and apply to the calling home, redemption, and preservation of them whom in his eternal love he hath elected and predestinated to life in his son jesus. Thereof the Lord saith (by the Prophet jeremy) I have loved thee with an everlasting love: therefore in Mercy have I drawn thee: 
jer. 31.3.  yea, under this word (and that most commonly) in the holy Scriptures, are signified all and singular those graces, bounties, benefits, blessings, and whatsoever good things the Lord our God of his mere love, favour and good will, poureth forth and bestoweth on men, being indeed the effect and fruit of his divine and eternal love to his Saints in Christ. This word therefore used the holy Patriarch, jacob, when returning from Mesopotamia, and considering how rich and bountiful the Lord his God had been unto him in love, graces, and manifold benefits, far beyond all his deserts or worthiness, he confessed and said: Catóntimickol hachasadim: 
Gen. 32.10 and 33.11  that is: I am far unworthy all those Mercies. This king David very often acknowledged under the same word Chesed. Of such a force is it, as it is justly applied unto our good God, whose mercy is said to comprehend all his works.  
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 only those particular Species or kinds of justice, as humanity, benignity, benevolence, kindness, gratitude: or that Sogyn or affection of love, or that work of mercy, which we call almsdeeds, or pardon of trespasses, or such like (before mentioned) as in any part or member thereof: but all and every those loving affections, godly words, holy actions, good deeds, and commendable things whatsoever to the which a true Christian is worthily invited, persuaded, and directed within that love of his neighbours, contained and commanded in the second Table of the divine Law, and confirmed both by the Doctrine and example of our Lord Christ, as that whereby true love & charity is expressed, performed, & perfected with effect. The holy Psalmist speaking of the righteous man, 
Psal 37.21  saith; The Righteous is Merciful: as if this were the fruit which so good a tree yielded, he is Righteous, Ergo, he is merciful, or he is unmerciful: for he is righteous. Therefore is the word taken for the very definition of justice, 
Megaudes in. 2. Tim. 2 Caiu. in Hos. 12.  because that therein only, that general virtue so often commanded and commended in the holy Scriptures, is apparently expressed and perfected, as the cause by his effects. The Apostles have commonly for this word, used Agape, Love, or Charity, comprehending all the fruits of faith, and man's whole duty: against the which is opposed a word which signifieth distraction, cruelly, uncharitableness, unmercifulness, oppression, spoiling, and the effects of malice. As it is said of the old world; the earth was filled with cruelty. 
Gen. 6. Pro 22. Psal. 50. Mercy & perfection. Mat. 5 48 Luk. 6.36.  The ungodly are cruel, and partakers with thieves, robbers, or oppressors. Finally, we may observe that in the Sermon of Christ: Saint Luke calleth that Perfection, which Saint Luke calleth Mercy: ye shall therefore be perfect, as your father in heaven is perfect. Be ye therefore merciful, as your father also is merciful. By the which as he meaneth one thing, so he would that men, (under this word Mercy,) should be perfect in all goodness, though not in measure or quantity, yet of nature and quality, like unto God our heavenly father. And to this are we invited by the Prophet Hosey, 
Hos. 10 12  when he saith, Reap ye according to the measure of mercy. And by the Lord jesus, citing the Prophet's words; I will have mercy, & not sacrifice: which is, as if he said: 
Mat. 9.13 and 12.7.  All your sacrifices and oblations nothing please me, whiles I find you to be cruel, uncharitable, and unmerciful one towards another: yea whiles I find no goodness nor perfection in you, conformable to the image of God. But on the other side: If ye do justly, love mercy, humble yourselves, and walk with God: 
Mich. 6.8  as Noah, Enoch, Abraham, and others, the godly and faithful in their times have done: then will I accept your Sacrifices, not only with your Mercy, but in regard thereof, as the right effect of so good a cause.  
And so much touching those two virtues: justice and Mercy, as either of the words are absolutely placed, and so commonly accepted in the holy Scriptures.   

CHAP. VI 1. Of justice and Mercy conjoined. 2. And of such their acceptation for the use of Piety.  
AS we often find those two words (justice and Mercy, disjoined & set a part: so also we find them often conjoined: the which (after the first sight) should seem, 
Hos. 10 12  that the former signify the thing required of man: the latter the reward or benefit that man is to expect thereof: 
Isay. 55.  as elsewhere it is said: Let the unrighteous man forsake his own ways: so shall the Lord be merciful unto him: so the Lord should here say by his Prophet: Sow to yourselves for Righteousness: and then shall ye reap according to the measure of mercy. Howbeit, although I will not utterly impugn that sense: yet (consenting with the best) it is certain, that the Prophet (as well here as elsewhere) inviteth the Lord's people not only to the former, but also to the latter, in both the which conjoined, and enjoined to man, consisteth Omnis summa Christiana Disciplinae & Religionis: the sum of all Christian discipline and Religion.  
Now therefore, we may first gather & consider of the most pregnant testimonies; then of the examples in practice; & thirdly, the signification of the words so conjoined: as which being known, we may the better understand & observe the true meaning of the Prophet, and the Divine will in this his exhortation. 
justice and Mercy. Isay. 57.1.  The Prophet Isaiah conjoineth 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. Solomon hath this combination: Who so loveth Righteousness and Mercy, findeth Life, Righteousness, and Honour. Daniel in his good Counsel to Nebucadnezar, 
Dan. 4.27.  maketh this conjunction, Break off thy sins by Righteousness, and thine iniquities by Mercy to the poor. Micheas the Prophet in his Chain lincketh them together thus: He hath showed thee (o man) what is good, and what the Lord requireth of thee, 
Mich. 6.  namely to do justice, and to love Mercy. The like hath Zacharie, saying in the Name of the Lord: They shallbe my people, 
Zach. 8.8.  and ● will be their God, in Righteousness and Mercy. To ●e short, Christ jesus in the new Testament, 
Mat. 5.  ha●ing pronounced them happy that hunger and thirst after Righteousness, by & by added: Blessed ●e the Merciful. In this, and many other places, we find not only the apt conjunction & commendation of those two virtues so placed: but also the glorious reward of the same annexed ●hereto, as that which orderly followeth the peerless plough of Piety in the true use.  
And truly, as we have found for the former, 
2 Examples of practice.  ●s justice and Mercy disjoined and set apart, & for ●ither of them (besides the testimonies) many notable examples of practice, so also have we for those ●oth conjoined, as wherein the Saints of yore declaring themselves (as the children of the highest) Righteous & Merciful, 
Heb. 11.  have in their times been well reported of (as the Apostle saith writing to the Hebrews) & left behind them, not only a perpetual memory of their Piety, but also the like instruction and example thereof to all others in posterity, who seeing and considering well of those virtues & holy perfection, might be thereby occasioned to follow them therein to the high praise of God, & their own soul's health. 
Gen 6.  It is therefore ●eported of Noah, that he was not only a righteous man, but also that he was perfect & walked with God: Abraham being a righteous man, 
Gen. 18,  declared himself merciful in his kindness to the Sodomites, to Lot, 
Gen. 18.  to the Angels, to Strangers, and in a word in many such works of Mercy. 
job. 1 8. Epoc. 32. 3●.32.  The like may be easily found and approved in the holy man job: in Moses the servant of God: in David the King in the noble Captain 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 simeon the● just and godly man: in joseph the husband of Mary: and (to pass by many others) beyond all, the justice of the Lord hath been mixed with mercy, in the admirable redemption of mankind, in and by the means and merit of his son jesus, in whom also these virtues, as in the image of the father, have and do ever shine, and declare themselves to the glory of God, and eternal benefit of his elected Saints.  

3 A double justice.  Thirdly, finding these words with semblable examples thus conjoined and of such affinity, we may well perceive how the Prophet aimeth to that double justice required of man: that is, not only to that contained and commanded in the second; but also in the first Tabie of the divine law: by the which men might observe that word of Christ: 
Pelican. in Prou. 21. Gual. in Hos. 10.  To make not only the fruit good: but first the Tree, and then the fruit, whereby the Tree is known and approved. For except the Tree be first good, there cometh thereof no good fruit. Whereby we see this matter likened to a Tree with her fruit. The Tree is our justice, 
* The Tree of justice.  the fruit is our Mercy: in the former is respected justification: in the latter Sanctification: And this necessarily followeth the former, as the fruit, the Tree: if the Tree be good. Whereof I may say, that the former produceth justification, & the latter, Opera justficati, the works of the person justified. For the former (which is the Tree, whereof mercy springeth) it is doubtless that Righteousness of God, 
justice is approved.  which being perfect & blameless, holy, and sound in itself, was yet never reprehended or reproved by the wisdom of God, nor justly condemned by the children of of men: but hath been, and is, & shall be (by ●he ●a rant of holy Scripture) worthily justified, approved, and commended by God and his Saints, and not denied, but rather acknowledged and confessed, even by the very Devils and ungodly persons, though against their wills, by the constraint of the spirit of truth, to the glory of God, and the consolation of the godly.  
But Christ hath said: Object. that the holy Ghost coming into the world, reproveth the world, not only of sin: but also of Righteousness, 
job. 16.8.9.  because they believe not in him. This indeed is true, neither may the word of Christ be thought to contrary ●he word of the Prophet in this place: for we must understand, that our Lord distinguisheth of ●he word Righteousness or justice: and as a learned ●ather writeth, Nisi esset institia falsa; justitia Dei ●on diceretur vera, were there not a false justice, the ●ustice of God should not be called the true justice. But the justice of God is called (as it is indeed) the true justice: therefore there is some o●her justice, which is the false justice, and liable to ●hat reprehension of the holy Ghost, neither (as the case now standeth) is there any Righteousness either natural, moral, legal, pharisaical, or political in man, which may be justly exempted from the same. 
No justice approved, but that which is of God, 1. Cor. 1.19.  For the natural justice was lost in Adam's fall: the moral, wanting faith, by man's concupiscence is sinful: the legal, is abandoned by transgression: the pharisaical reprobated by hypocrisy: and the political is by lewd foolishness opposed to the justice & wisdom of God. The main reason of this reprobation of man's justice, is the want of saith, as Christ witnesseth: (because they believe not in me) without the which whatsoever is done, 
job. 16. 1●  is condemned for a sin, seem the same never so goodly to the eyes and judgement of men. But that whereto the Prophet Hoseas exhorteth, is that Righteousness of God, and the true & perfect justice of the LORDS Elect, 
Hos. 10.  after the which as from a cause, there follow for effects good Actions, good endeavours, good works, and an holy and sound life, in and by the which a man is justified and commended before men, as he is justified and commended in the sight of God by the former: The former is called justice: 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 fruit: so is this latter made the definition of the former, being indeed the very Symbol or sign, as whereby the Righteousness of God in Christ, by the which we are approved with him, is plainly expressed and set forth as elsewhere it is said, that the observation of the second table of the law, plainly testifieth the true performance of the first Table. Therefore, 
Faith expressed by decks. Matt. ●5.  aswell to teach & persuade this unto the Saints, as to comfort & encourage them in their duty therein, Christ remembreth and commendeth in them, rather the observation of those works of the second Table, than those of the first; that is, their works, before their faith, as that whereby indeed their true faith appeared: therefore he saith not, I was hungry, thirsty, naked, harborles, sick and in prison, and ye believed in me: but he said: I was thirsty, & ye gave me drink: naked, & ye clothed me: harbourless, and ye lodged me: sick, and ye visited me: in prison, and ye came unto me. Thus he commended the work which expressed the faith: for, as a learned father writeth (after the saying of Saint james) Pistis choris ergon necra, hos erga dicha pisteos. 
Gre. Naz. Eisto ha●ion baptisma. jam. ●. 18 Matt 5.  Faith is dead without works, even as the wo●ks are dead without faith. Therefore it was the counsel of the same Apostle, that we should declare our faith by our works, alluding to that Commandment of the Lord: So let your light shine before men, that they may see your good works, etc.  
In this consideration, let us remember that (as I said) the Prophet Hosey commendeth to us a double justice, whereof, the one is before God, the other is towards and before men. 
Ro. 3 2.24.8. 1. Cor: 1 30. Ia● 2. ●●. 2●.  Of the former spoke Paul: saying, we are justified by faith: and Christ is our righteousness. Of the latter spoke james, we be justified by works, and Abraham was justified by works. And as either of them (as the cause, the time, the persons, and the occasions required) have duly attributed aswell to faith, as to works, 
Faith and works.  the due prerogative, and honour of both; so have they taught and esteemed not only the one, but both of them necessary in a godly man.  
The first, which is the tree, or cause of the latter, is defined in the New Testament, 
Our Righteousness before God of two parts.  to be our Reconciliation with God, by the means of Christ jesus our Mediator: Or, our Approbation with the Father, through the merit of the Son. Or, the free Remission of sins, obtained by them which believe in God, and by the which, we who who are guilty, God pronounceth just, for the sake of his Son. And this defintiion hath two general parts: the one, is remission of sins: the other, is the imputation of justice: A remission of our own sins: An imputation of the justice of another: wherein, there is a fit allusion to the order and usage of a gracious Prince, towards his guilty Subject, whom notwithstanding his fault, he doth not only pardon for his offence: but also doth adorn with benefits. The sin is pardoned through him, by whose justice and merit we are approved and pronounced Righteous, & that is, not by any Angel, or man, or any other creature whatsoever (which were not only ashamed, but also blemished by man's sin) but only in, & by the holy Messias the Lord jesus, who (indeed) for that purpose came down from his Father, and died, and with his precious blood paid the debt of our transgression, and set us at liberty: yea, he beautified us with the glorious beauty of himself. Of the former member of this our justice, we have a notable testimony of the Lord in Isaiah: 
Isa. 53. ●1  where he saith, My righteous Servant (meaning Christ) shall justify the multitude with his wisdom: and how? he tells, for he shall bear their sins. And that approveth the Apostle: where he saith of Christ, that he bore our sins 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 approved before the proud pharisee: for he prayed for pardon for his sin which he confessed, and that being granted, he was said to be justified: for his sins were not imputed, & therefore both after the Testimony of David, and of Paul, he was blessed: 
Ro. 4. ●. 8 Gal. 3.8.  as blessed is that man to whom the Lord imputeth not sin. Of the latter member of this justice, the same Apostle speaking, saith, that God imputed Righteousness to them that believed: that is, 
1. Cor. 1.30.  the Righteousness of Christ, to the faithful: & that he is made unto us of God, not only wisdom, sanctification and redemption: but also Righteousness: and in one other sentence, he comprehendeth either member thus: Christ died for our sins, 
Ro: 4. 1●.  & he rose again for our justification: that is, he died to abolish sin, and rose again to work our perfect Righteousness.  
This is our Righteousness with the Lord, 
The order of our justification.  to the which the former justice must be referred, & the order thereof, in the merit of the Son of God, is as followeth. viz. First, we consider the eternal love of God to mankind in jesus Christ before all worlds: according to that saying: I loved thee with an everlasting love. Secondly, his divine grace and favour, whereby he poureth forth on us of his divine blessings: as of whose fullness, we all receive grace upon grace. Thirdly, his Mercy, in drawing us unto him: as he saith by the Prophet: By my mercy have I drawn thee unto me. fourthly, the merit of jesus Christ, working & deserving it in the justice of his Father. fiftly, his perfect Righteousness, the which of that his love, grace, mercy, and merit extended unto us, Christ is made ours, and his graces and virtues esteemed ours, in & by the which, 
Man's merit excluded.  we are accepted (as is the Son or Mediator) Righteous and glorious before God. Thus far forth we find man to be utterly excluded, not only from all merit, but also from all action or means in himself of this justice, and therefore hath he no cause to boast, of that which is not found in or of himself towards his acceptation and justice before God. Moreover, this Treasure is not laid up in the frail nature of man; 
Where justice dwelleth.  but in the strong habitacle of the person of Christ, as both in his proper place, & there where it findeth the greatest preservation and safety for our better benefit. For when Adam had that in his possession, 
Pro. 3.  after his free will, the subtle Serpent prevented him, & he was justly deprived thereof in his sin: As if the Lord should thus have said: I will from henceforth take on myself the protection of this high Treasure, as where it shallbe full safe and surely defended from all danger of loss. And therefore (indeed) when he came in the flesh, although he were mightily tempted and assaulted by the Enemy of man's soul, he was not vanquished or overcome, ●ut being most strong, he vanquished and subdued Satan and all his Angels to his power, as whereof he said: The Prince of the world cometh, 
Ioh: 22. 3● & 14.30. & 16.14.  and findeth nought in me. Again, Now is the judgement of ●his world, & the Prince of this world is cast out. Howbeit, the faithful never want, nor are they denied ●he benefit of this treasure, whensoever they look up unto him, and draw towards his Divine Grace with their Faith, as the Eagles hasten unto their pray, in and by the which they find peace and rest unto their souls, howsoever they be tempted, persecuted, and afflicted in this miserable world.  
Lo: this is that former justice or Righteousness to the which the Prophet directeth us, when he saith, Sow ye to yourselves for Righteousness. Whereof we have spoken more largely in our 
* A book● so entitled  Acolastos. Dialogu. 7. w. and not unworthy the reading of all true Christians, with godly deliberation and like consideration.   

CHAP. VII. The second kind of justice (which is that of the second Table) is comprehended in the word Mercy: and necessarily followeth the former, in due order.  
THe other kind of Righteousness required of men, 
What is this kind of justice.  and defined and set forth in the word Mercy, is the very fruit or effect of the former, and containeth the sum of those virtues, duties, & works of Charity, contained in the second table of the Law (as it is before said) and often times expressed in the works of Charity. 
Agape. Luk. 1.74.  This the holy man Zacharie calleth Holiness, when he saith, that we are delivered from our enemy's hand, that we should serve God in holiness and righteousness. And St. Paul consenting thereto, 
1. Thess. 1.3.4.  saith: This is the will of God, even your holiness: The same meant the Lord, when he said: Be ye holy, for I am holy. And Christ in one word called it perfection: saying: 
Mat. 3.48  Ye shall be perfect, even as your Father which is in heaven is perfect.  
We may not either speak or think otherwise of this virtue, 
justice & Mercy.  than we have before (in effect) said and considered thereof, saving that, whereas before we placed and accepted the same apart by itself, here we place it together with the former virtue, that is justice, and accept it as the definition or effectual fruit thereof: neither may we imagine, that either 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 unperfect: saying; It is not good that the man should be alone, 
Gen. 2.  I will therefore make him an help like unto him. So doubtless, although the Lord had justified the believer, 
Acts. 13.  and by the blood of his Son we be delivered from all things, from which by the law of Moses we could not be justified nor delivered: yet is it not the Lords will that we should be idle in the field or market place, but his will is, that we should endeavour that which he of us requireth in his law, though not to that perfection which is needful, (the which we cannot perform) yet according to that measure of ability which he hath to that end given us. To this did Isaiah 
Isa. 1.17  the Prophet invite the people, when he said; Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, defend the widows. And Micheas 
Mich. 6.  the Prophet saying, Do justly, love mercy. This remembered Daniel, 
Dan. 4.  in his good counsel to the king Nebucadnezar: Cut off thy sins with righteousness: he addeth: & thine iniquities by mercy to the poor: that is, Change thy cruelty into mercy; and where as thou art a man profane; be thou henceforth holy & righteous. To this would S. john the Baptist persuade the jews: Ye say ye are Abraham's children & believers: but I would ye should do the works of the faithful, and bring forth fruits worthy amendment of life. And S. Paul, after that he had strongly confirmed the foundation of our justification by the divine grace accepted by faith, without any the deeds of the law, that men might not imagine, he condemned those works which proceeded from the justified man, he omitted not to build, on that foundation, the excellency of such actions and works, as necessarily follow the justified man, as the effects usually follow the causes: therefore he saith: I beseech you brethren by the mercifulness of God, 
Ro. 12.1.  that ye offer up your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable serving of God. And this Saint james 
jam. 2.  laboureth to persuade with many mighty arguments, to them who thought that a bare faith had been enough for a man to come to heaven, although he never travailed in the way of life by any work: because Paul had preached, that a man was justified before God by faith, & not by works.  
Lo, thus ought the perfect Thumim 
Thumim. perfection, integrity.  to be made answerable to the bright urim, 
urim light or knowledge.  that righteousness which is by Faith in Christ, manifested in Mercy, and that holiness which proceedeth from the influence of the holy Spirit, wherewith they be baptised which believe, declared before men, that men may see our good works, and glorify our Father which is in heaven.  
And so have we seen what the Lord God requireth of us in these two words, Righteousness & Mercy. 
Note.  But here I would not, that any man should gather, that because we say that GOD requireth good works, therefore we are able to do those works without Faith, or can believe without his grace, or can merit life with those our works, seeing we be all sinners and unprofitable: but so, as those works are as the effects of good causes: fruits of a good tree, and notes of our faithful obedience to the Divine will, which we must aim unto, and therein feeling our great imperfection, depend on the merit of our heavenvly Saviour jesus, who only supplieth all our wants, & helpeth the imperfections of them that believe, & obey him in truth.   

CHAP. VIII. 2. The ways and means prescribed, for the obtaining of Righteousness & Mercy, in a Metaphor.  
AS we have found in the holy Scriptures many duties enjoined man, 
This is the 2. member of the 2. division.  to be performed as well towards God, as towards his neighbour: so hath the Lord not only charged & enjoined, but also hath provided and exhibited unto man, the ways and means whereby he may observe & perform those things after his will: the which ways and means we should neither contemn nor neglect, if we will not hinder our own salvation, nor declare ourselves ingrateful and rebellious against the Lord our God: 
The means are to be used.  for as Noah was not preserved in the deluge, without the means of the Ark, nor Lot delivered from the fire of Sodom, but by the means of the Angels which brought him forth, and his obedience therein; nor Solomon perfectly wise, without that study, industry and means, whereby he prospered in favour, wisdom and stature, both with God and men, because God would it should so be: so neither may we imagine, that the excellent things can be achieved or gotten by idleness and sloth, but by the blessing of the Lord, which he useth to power forth on the studious and diligent in his fear. To the which purpose belong those commandments, Six days shalt thou labour: Ask and ye shall have, seek and ye shalt find, hear the word of the Lord, watch and pray, be diligent, etc.  
Now the ways and means here prescribed us, to obtain righteousness & to be merciful, is contained and taught us in four several words, noting four several actions which we are to endeavour & apply on this object, or matter commended to us. The first word is, Sow ye. The second is, Reap ye. The third is, Plough ye. The fourth is, Seek ye. As, 

1. Sow ye to yourselves for Righteousness.  
2. Reap ye after the measure of mercy.  
3. Plough up your fallow ground.  
4. Seek ye the Lord.   The first second & third words are metaphorical: & the fourth doth briefly expound the metaphor.  
Indeed the prophet tn this chapter before these words took up a Parable 
A parable.  (or a similitude drawn from the truth) against the house of Israel, wherein, 
Hos: 1●.  having an excellent Metaphor, he yet continueth the same: judah (saith he) shall plough, 
God teacheth men by natural things.  and jakob shall break the clods. Neither was this devised by the Prophet, without the wisdom and direction of the divine Spirit, who would, that even by the consideration of those natural and terrene things, men should be taught to learn their duties, according to the which, ye may hear St. Paul to acknowledge, that he spoke after the manner of men, (that is, grossly) because of the infirmity of the Romans, 
Rom: 6.  to whom he wrote: for he disputed of the things divine by arguments taken from the members of the body of man, and things terrene. And although the wise Solomon said right well, 
Eccle. 1.8.  Col haddaber: Every word or thing is hard, a man is not able to express it: whereby some have taken occasion to reject the search of those hidden things of nature (as if that Solomon had in those his words utterly condemned it, as too deep to be searched, and their presumption too high that attempt it: 
The knowledge of Nature. ) yet we know, that as Solomon hath not intended any such thing, nor been willing to discourage any man from the lawful search of Nature's secrets: so also that the science is right excellent, & so necessary, as without the which no man shall easily either understand or expound the holy Scriptures, 
Luth: in Eccl: ca 1.  which have from hence such a beauty, as whosoever shall deprive them of those parables and metaphors taken from the right nature and use of natural things, shall take from the same an exceeding great light, and like glory.  
When Zophar had hardly charged holy job with high presumption in the search of God's secrets & the things Divine: job 
job. 11.7.8. ca 12.7  answered him thus. Ask now the beasts, and they shall teach thee: and the fowls of heaven, and they shall tell thee: or speak to the earth, and it shall show thee: or the fishes of the Sea, and they shall declare unto 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 natural things, as thus: It is not needful that we should pierce through the height of the heavens, the breadth of the Sea, & the length of the earth, in the inquisition of the ordinary wisdom (as thou Zophar hast argued) when even those small beasts which are here conversant with us on the earth, the birds, and the fishes, and such things, do instruct us of the incomparable wisdom of the Almighty God.  
Therefore, as Moses, 
Moses & the prophets, and Christ used natural similitudes.  David, & the prophets, have been plentifully stored with those things, thereby the sooner, not only to teach & inform the people, but also to condemn the rebellions of that time, for their great abominations inferior to the bruit beasts: so in the new Testament, both Christ and his Apostles have both worthily observed & commended the same unto us. Thereof it is, that Christ is called a Rock, a door, a Serpent, a priest, a King, a Prophet, a Pastor, a Bridegroom, a husband, a captain, a calf, a lamb, a vine, a worm, 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 divers actions, offices, degrees, dignities, functions, & virtues of Christ jesus & his Saints.  
Here the Prophet taketh his Metaphor from the labour of the husband men, whose terms, 
Sow ye.  and words he borroweth, and to this purpose apply, whereby he would intimate those three things.  
1. First, that there is required a work or labour.  
2. Next, that the labour is, of husbandry.  
3. Thirdly, that the kind of labour, is ploughing, sowing, reaping. And surely as by this, 
A labour is enjoined to men.  he would inculcate into their minds the true knowledge of Gods will: so would he, that they should consider, that to men living in this world, there is enjoined a labour, with the which they are to be exercised, and not fed with idle conceits, nor their eyes dazzled with vain shows. We read that Adam in Paradise was not idle, 
Gen. 2. & Gen. 3.  but was busied in dressing of the garden: & that after he fell, he had this enjoined, that be should live on the earth with sweat and hard labour. And thenceforth, as this was commanded and commended unto man, as that he should eat and live of the labours of his hands: so have not only the godly in their times, but also the very heathen, been exercised in the honest labours of their vocations: whereof Paul hath gathered and laid down this peremptory law, that he which laboureth not, 
2. Thessa: 3.10.  should not eat: as if he were unworthy to enjoy the use of any the creatures, wherein he disdained to bestow his labours. Therefore idleness and sloth, have not only been reproved and blamed; but also deemed unprofitable, and worthy shame and wretchedness. Thereof said Solomon: 
Pro. 24 30  I passed by the vineyard of the idle husbandman, & it was covered over with briars. Again; How long wilt thou sleep, o thou sluggard? but poverty shall invade thee as an armed man. Therefore he saith again: 
Pr. 24.27  Prepare thy works without, & make ready thy things in the field: & afterward build thine house. By this doctrine, is removed from us that vain imagination of the jews Corban, 
Mar. 7.11 Spiritual idleness.  nought else but a kind of spiritual Idleness, which Christ found & reproved in them: by the which (as a Sacrifice offered or dedicated to the holy uses of the Temple) they thought they fully performed the commandment and request of the law, without any further action or work of piety, though the whiles they neglected duty to their own natural parents, whom they permitted to lie, languish, & die wretchedly in the streets, for want of food & things necessary. As who should say, It is enough for us, that we give of our goods and store to the Temples use: for by that, as well our parents, and the poor, as ourselves, are relieved and benefited. Thus they dishonoured their parents, infringed the law, and blasphemed the Lord; who in that (and some other like respects) contemned their sacrifices as abominable, saying that he required mercy, and not such sacrifices.  
And with this is likewise abandoned that faith, 
A dead faith. Devotion. Profession  which being devoid of good works, is called a dead faith: & that glorious devotion which hath no deeds, & that holy profession, which wanteth an honest & godly life: for as the service of God, is not an idle service: so is not he esteemed for a good hearer, or a sound believer, or a devout Christian, or a perfect professor, who hath not good works, good deeds, and a Christian life, accompanying the same, as the bright shining of a clear candle, & the timely fruit of a sound tree. To this end are words, orations, preachings, & the use of tongues, for works are the final cause or end of all words: whereof I gladly 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 work. And therefore saith the Lord by the Prophet: Thou art taught what is good, & what the Lord requireth of thee, namely to do justice or righteousness. And Christ saith: 
Mich. 6.  Blessed is he that heareth the word of God and doth the same: for he 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 himself acknowledgeth, and with him in the end shall be made partakers of his glory.  
This the Apostles well considered, and therefore did not only assay to imitate the Lord in holy life and good conversation, but also generally taught, that men should declare their faith by their works, according to that doctrine of their Master: 
Matth. 5.  So let your light shine before men, that they may see your good works.  
And as the Lord hath been willing by divers similitudes of natural things, 
2. The labour is of husbandry  to teach, instruct, and persuade men to the right understanding of things supernatural and divine, in all the course of the holy scriptures: so here by the labour of an husbandman, toiling & manuring the rude & uncultured earth (on the which he hath set him as in the place of his travail, 
Gen. 3. ) he teacheth us what we should observe, perform, & work, in matters of Piety, as whereby to be directed towards the holy land the sooner, for that there is not any other particular labour, work, or action in any vocation or calling under the Sun, whereby this thing can be better displayed and set forth, as that which of all others is most ancient, most lawful, most profitable, and most commendable in man's life.  

Plin. h. 18. 4. 5. 6. ca 1. 2. 3.  This Pliny in his Natural history excellently proveth: but we better find in the holy Scriptures, that this was the same which the Lord God of all manual labours, 
1. Husbandry the most ancient labour of man.  first ordained for man, immediately after his Creation, & that wherein (next to the divine services) he 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 took the man whom he had made, & put him in the garden of Eden, that he might dress it and keep 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 eat his bread: the which therefore, not only Adam, but also his children after him observed: for Abel was a keeper of the sheep, and cain was a tiler of the fields. After this, it is in Scripture reported, 
Gen. 9.20.  that Noah the righteous, soon upon the flood became an husbandman, and planted a vineyard. King Solomon planted gardens, and orchards, 
Eccl. 2.6.  & much commended the exercise and profit thereof: yea, he protested, that the king himself is maintained by husbandry: neither is he able to help his poor people, 
2. K. Deut. 28.3. The kind of husbandry  except it please the Lord that way to bless his vineyards and fields. Moreover, the Lord God by his servant Moses, promised to them that feared him, a blessing from the tillage of the earth: and to them that disobeyed, he threatened to withdraw the same for a cursing.  
But here it may be demanded, that as there be divers points in the labour of husbandry (as the care of sheep and cattle noted in Abel and jacob: the planting of vineyards observed in Noah, and Solomon, and such like, commended & used from the beginning, by holy men) lawful for Christians: so also whether the tilling of the ground which Cain used, and which for man's sin was cursed, be no less lawful and commendable. To this I answer, that absolutely we may not doubt thereof. Indeed there be some Arts, which in themselves are lawful, & yet by reason of the end thereof are become unlawful: As it is lawful for a man to make a sword for the defence of himself or his brother: 
The end of our tillages  but he may not make a sword to this end to kill men, saving by the judgement of public authority, as in wars, or in the execution of justice on the malefactors: So it is right lawful, yea and commanded to men, to till & plough up their fields for the better sustentation of man's life; but not of avarice, & covetousness, as Cain did, whose mind and studies were fixed wholly on the earth. And this did he express by two symbols: first, that he challenged for his own the thing unmovable, as the earth, and then did build a city, which he called after his sons name, Enoch, that is, taught or dedicated (as to this trade or labour) So the end of this labour and the manner thereof, maketh it either good or evil, which yet, in it own 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 yield him the fruits of his labours therein, and that the Lord had covered the earth with a flood, and destroyed the fruits and fashion of all the husbandry and labours thereon, for man's great sin: 
Gen. 8.22.  yet after his wrath was appeased, willing that this benefit should be renewed and prospered unto man, made this merciful promise unto Noah, that yet Sowing time and Harvest should not cease all the days of the earth.  

Ezek. 36.  And so he commanded to the Israelites, that after their return from Babylon, they should till and sow their fields, to the which he also promised a blessing. Therefore (besides many others) Hosiah the good king of judah loved husbandry, Elisha was found by Eliah in the fields, ploughing with twelve yoke of oxen, & himself with the twelfth: job was an husband man, & had many oxen to that purpose: so was Abraham, as his servant Eleazar witnesseth: and Booz the grandfather of David, was a tiler of the field, and into his field Ruth 
Ruth. 2.3  the Moabitesse first came to glean ears of corn.  
Finally, our Saviour compareth God our heavenly Father to an Husbandman, in whose field is sown the good corn: yea he compareth sometimes his disciples or believers, to the good field. From hence Paul taketh a Metaphor: Ye are God's husbandry: We are the labourers, liking the work of the Lord by the Minister to the labour of the husbandman in the field.  
And surely I have not found, how plainer to express the love & regard of the Lord to his people, nor how better to display the duty, 
This kind of labour fitty expresseth man's duty.  not only of a minister in the church, but of every true christian in his place & calling, then by kind husbandry, and especially that which appertaineth to the Plough, Sowing, Reaping. etc.  
Wherein besides the ioile and labour of the body, is required seven several virtues: that is to say, First Wisdom, next Fortitude, 3. Prayer. 4. Diligence. 5. Perseverance. 6. Expectation. 7. 
7. Virtuous  Thankfulness. And the which are surely in right request with all true Christians in their several callings, as without the which, and every of them, no man is of ability to hold and enjoy his place, comfortable to himself, or profitable to others.  
Thus therefore, the good husband man doth not only labour: but also by Wisdom 
1. Wisdom  doth know and consider the state of his land and soil: the manner of usage, the nature of his feed, the times and seasons of his Sowing, 
2. Fortitude.  Reaping, Tilling, and manuring. Next, as the labours of husbandry are very gainful and profitable: so require they the more industry and pains of body: therefore the husband men are commonly strong, both of mind, and body: of mind, thereby willing and ready to labour without disdain in these things of the earth: of body, as whereby they endure the labour. For weak and feeble persons are not fit for this work, nor are they meet which contemn or disdain it. They be strong of body, whom even nature hath framed to sustain labours: 
Hugo de saen. Victo. h 1. ca 14 de Claustr.  of the which there be 3. sorts: some though they are able, yet will not perform things profitable: others are both able and willing: and others are willing to do more than their power extendeth: though the first is to be blamed, & the third commended: yet the second maketh a meet husbandman. 3. Because we must first seek the kingdom of God & his Righteousness: it is not convenient, nor safe, that the husbandman should attempt any thing on the presumption of that his wisdom or ability of body, without Prayer, and the devout, service of God: persuading that this is the way to obtain a blessing unto his labours, and a prosperity from the Lord, from whose goodness every good gift & perfect gift cometh, and that in the name of Christ, without whom (as he saith) we can do nothing. Fourthly, add to the former, Christian Diligence: 
4. Diligence  for this kind of labour is not an idle, negligent, or easy endeavour: but such, as must be compassed and effected, as by an able, so by a diligent hand, especially in those times & seasons of the year, when men plough, sow, and reap: else, as little or nothing is performed to effect, and as delays bring dangers, men may be prevented of their expectation, by contrary weather: by the springing of tars, the devouring of birds, blast, and other such inconveniences, which commonly ensue the want of timely diligence.  
5. 
5. Perseverance.  Neither may we think that this labour lasteth but for a day, or a week, or a month: but that the labour of the husbandman continueth: for unto him every day bringeth his work, and every day in the year his appointed labour, the which if the idler once neglect, he can never or very hardly recover it: therefore he that taketh this in hand, or goeth to the plough, must proceed, and not look back, or give over: for then all is lost, neither gaineth the husbandman any thing, but by Perseverance. After this, the husbandman expecting the end of his labours, must Patiently abide, and continue in Hope, 
6. Patience in hope.  Here we must depend by Faith on the Lord, and wait his pleasure, for the fruits of his labours at the appointed time. And this is that which encourageth him both to labour & to continue in his labour. Lastly, that he may not show himself ingrateful to the Lord, having from his blessing received the fruits of his labour, he is bound to be thankful to the Lord God, to whom it is in deed a right good thing to be thankful, as the Psalmist saith. In and by all these things we are taught, what is required in the spiritual husbandry, in the which Piety's Plough is taken in hand: And therein is required not only labour, but a good labour, 
7. Thankfulness.  and that is well performed for the pleasure of God, and the benefit of men, when the labourer in this husbandry is furnished with those seven former Virtues, so well fitting his vocation and function. But all those things shall (by God's grace) be explained in the place & order of the proceeding of this heavenly Plough.   

CHAP. IX. What is meant by this, that men must sow for righteousness, and reap according to Mercy?  

We must endeavour to perform that which is required of us.  AS the Prophet by these Metaphorical words taken from Georgic, and the common labours of husbandmen, would teach what is required of us in the spiritual husbandry of the Lord: So thereby knowing what the will of God is, and what shallbe the end of our labours, we should daily endeavour the practice of those things. 
We must endeavour to perform that which is required of us.  And therein with the husbandman, let us not omit, at the seed time to manure and sow our fields, though with great labour & like cost, and afterward with all diligence to reap and gather the fruits of our labours with the true application and use thereof, as it shall be thought most convenient for the glory of God, the discharge of our duties, and the profit both of ourselves and others, in our several functions and places.  
Howbeit, there be, Object. which standing on their counterfeit Corban, (as I said before) produce the words of the Lord jesus against those painful endeavours of the true labourer: saying. 
Matth. 6.26.  Be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on, etc. Behold the fowls of the heaven: for they sow not, neither reap, nor carry into the barns: yet your heavenly Father feedeth them: Are ye not much better than they? Answer. To the which although the labours enjoined to men by the Lord, wherein they should be exercised, not only on the six days in the week, but also should walk whiles the twelve hovers 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. etc.  were a sufficient answer: yet for the better understanding of the Lords meaning, I gladly remember the words of the godly learned, resolving the doubt. Christ saith not: therefore I say unto you, that ye labour not for food and clothing: but, be ye not careful: he forbiddeth not the labour, but the carefulness. Paul saith to the Ephes: 4. Let every man labour with his hands, that he may have what to give to him that hath need. Again, Shall we nothing sow, nothing reap? & carry nothing into the barn? he saith not so: but by this he reproveth our incredulity, or indeed the weakness of our faith: to whom, although it be commanded of God that we should sow, reap, plant, and gather into the barns, that whereof we may live: yet notwithstanding, men have neither that trust in God, nor so much security as the fowls of the heaven, which neither sow nor reap, nor bring into the barns, whereof to be sustained. Therefore (as it is said) we must not be idle, but industrious: & in our labours depend on the divine grace, without our excessive carefulness. And here let us not forget that which the Lord chief requireth, namely Rihgteousnes, 
To sow for righteousness.  for the which he would we should sow: and Mercy, according to whose measure, we should reap: that is, to use and practise those ways and means, whereby we may obtain the one, perform the other, and express both the one & the other, in our charitable actions and godly lives.  
This is that sowing for Righteousness, & that reaping after the measure of Mercy, this is that hunger and thirst after Righteousness, whereof our Lord speaketh, 
justice.  Matth: 5. wherein men having faith, do daily desire, study, endeavour, and labour to praise and please God, 
Mercy.  by walking in his ways. And this is that Symbol or token, whereby we● express & make known that Righteousness of God 
Matth. 5.  before men in the works of Piety. For thus are men willed to measure out Righteousness in Mercy, as whereof the Lord said, Do justice and love Mercy: or execute justice by mercy. The same which Daniel comprised in his good counsel given to the king of Babylon: Cut off thy sins by justice, & thine iniquity by mercy: meaning that he should alter and change the copy & manner of his life: that whereas before he was unrighteous, and thereby appeared, as a savage & wild beast, cruel, hard, severe and unmerciful unto his Subjects, especially to the poor jews, then under his captivity, he should now labour to become righteous, as whereby he might embrace and declare humanity, gentleness, softness, benignity, mercy, not only in word, but in affection, action, good works, and all ways and means. And doubtless, as there is not any one thing commended and commanded unto men by the Lord, 
Vltra posse viri, non vult Deus ulta requiri.  but with the lawful ways and means to be attained and performed: so, God willing we should live, he prepareth us food, and willeth us both to eat, and use it as the means of our life.  
Again, too and for the same to be maintained, he would we should labour & manure the soil, to sow, reap, & lay up in the barn, and that we should neither contemn nor neglect those lawful ways and means offered, but take, and use the the same. To this purpose saith Christ, I stand at the door & knock: If any man will open the door to me, I will come in unto him, Revel: 3. We know that Christ is able to enter in, the gate being fast shut: howbeit, this he saith, to stir us up to vigilancy, and to the study of the works of our vocation. Christ is ready to enter into our hearts by his Spirit: but he would we should open our hearts unto him by our faith: that we should be prepared as David wished to be, when he prayed for a new heart. 
Psalms, 51.  To this belongeth that which the Lord commandeth: Seek, and ye shall find: Knock, and it shallbe opened unto you. So the talents being committed to our use, require a diligent traffic and occupation for the increase. Thus the Lord would, that men having wisdom, knowledge, understanding, memory, judgement, reason, ability, & other ornaments, as well of soul as body, they should neither bury them, nor restrain them, but rightly use them.  
And now, as ye have heretofore ploughed Iniquity, whereof ye have reaped ungodliness: & have been overmuch busied about the things of this life, which are vain & transitory, directed by the wisdom of the serpent (earthly, sensual, and devilish) so it is required, that henceforth ye turn another leaf, and yet ye may not be idle or exempted from labours: but by the wisdom which is from above, (gentle, easy to be entreated, full of mercy and good works,) ye study and learn to be employed in the Spiritual husbandry, and therein consider well, what ye ought to sow, and what ye ought to reap. For whatsoever a man soweth, that shall he reap: 
Gal: 6.  so that, whosoever soweth in in the flesh, shall thence reap corruption: but he that soweth in the spirit, shall of the spirit reap life everlasting.   

CHAP. X. Of the Seed, the Sowers, and the manner of the fructification thereof.  
THere be two kind of Seeds: the one is of Impiety: the other of Piety: between the which (as also between the several Sowers thereof,) there is as great a difference, as between the East and the West. The former is a seed of the wicked, a seed of corruption and sin, taken from three dangerous enemies: whereof the 1. is privy, the 2. domestical, the 3. familiar: whereof being by them sown, spring the pride of life: the lust of the flesh, & the lust of the eye, whereof it is in meet place hereafter plainly spoken, by the which the good Seed is oftentimes annoyed in the Lord's field. But from hence we are right happily dissuaded by the true consideration of the true Seed of Piety, 
The seed of Piety.  which is to be sown for the increase of justice and Mercy: as also by them by whom the same is to be sown and cast forth: for, as much lieth in the nature of the seed: so not a little in the wisdom of the Sour: for as men may not gather grapes of thorns: so neither find we commonly good success to follow the foolish or idle husbandman, 
Semin. Sunt quadam Semi● na utilia, quaedam sterilia. etc.  for the Seed, one saith (which in this I gladly remember) there be Seeds, some profitable, and some barren: Those barren or unprofitable, are the words of vain preachers, as also the words of the Philosophers: But those are right profitable Seeds, which are neither withered nor consumed with any vain glory or fond curiosity. And this good Seed is the Word of GOD, 
The word of God.  being indeed the manifestation and expression of the Divine Will, as well touching his essence, as touching his purpose and works past, present, and future, in the breathing of the holy Ghost, by the Prophets, by jesus Christ, and by his Apostles and Evangelists, powered forth from the bosom of the everlasting Father; and by his commandment, not only described in the books of the old and new Testaments: but also preached and taught through the same Spirit, by the ministry of his servants: to this end, that God might be made known unto men, and that the man of God might be instructed, and made apt for every good work. This is that sovereign Seed, the which according to his divers effects & respects is called & known, by so many sundry names in the holy Scriptures, especially in the hundred & nineteen Psal: 
Psal: 119.  whereof there is not any one verse of an hundred threescore & sixteen, wherein the same is not mentioned, with some praise of the sweetness, utility, purity, dignity, glory, eternity, and goodness thereof.  
It is called the Word of the Lord, for that thereby the mind and will of God is expressed: the speech of God, in that it is pronounced and written to be heard or read to men's understanding: the Law of the Lord, because the Lord hath both provided & given it unto men, as wherewith they be obliged and kept in the observance of certain duties: the Precepts of the Lord, in that it forbiddeth & terrifieth men from evil: the Commandments of the Lord, in that it admonisheth and persuadeth men to do good: the Testimonies of the Lord, because he by his Prophets testify the same unto men: the will of God, for that thereby his will is declared: his Testament, in that it is confirmed & commended unto us by the death of his Son the Testator: his justice, because the observers thereof by faith are justified: his justifications, for that the works thereof, are correspondent to justice: his judgements, because the contribution thereof are extended by justice: his ways, because he dealeth and directeth men according to the same: his Truth, in that all the sacred Scriptures do aim to Christ, the perfect truth, and in the same are performed, etc.  
Now this word of God, aswell by Christ, as by the Prophets and Apostles, is well likened to the Seed which the husbandman soweth in his field, especially for two causes; First, in respect of the Sour, 
The word of God likened to the Seed. The sour God.  and his endeavour and practise thereon.  
Secondly, in regard of the nature, order, & manner of fructification of the seed being sown.  
There be divers Sowers of this Seed in the Spiritual field. The first, & most principal, is the Lord God himself, whom in regard thereof, Christ calleth an Husbandman. For this is the same, which giveth Seed to the Sour, & fruit thereof unto him that truly laboureth. He giveth the word, even the word of life, that immortal seed, this he soweth, this he distributeth, this he increaseth with prosperous effect, to the use & benefit of his Saints, as the Prophet David and Isaiah 
Psal. Isa. 55.  testify. This indeed is the same, without whose help, whosoever planteth, or whosoever watereth, (whether Paul, or Apollo) he is just nothing profitable; the which Saint Paul considering, prayed for the Corinthians, 
2. Cor: 9 10.  that he which ministered Seed to the Sour, would also minister bread for food, and multiply their Seed, and increase the fruits of their Righteousness, that in all things they might be made rich unto all bountifulness; which caused (through him and other his fellow labourers in the Lord's field) joy & thanksgiving to the Lord. Next, although the Lord God be most able of himself, through the Spirit to sow this Seed in his field, 
The Prophets. Christ and his ministers are Sowers.  nor useth at all times the means and ministery of men, having thousand thousands of Angels, ready to serve him at all times and in all places: yet in his profound wisdom, hath he thought good to exhibit unto men such means thereto as best fitted man's nature & capacity. And therefore as the good householder or husbandman appointeth, calleth, and sendeth forth his servants to labour in his field, the Lord God hath chosen, called, and sent forth into his Church, not only his holy Prophets with this sovereign Seed in the spiritual seed-lappe, that is, their mouths, but also his only begotten Son, the Lord jesus, who came forth from his Father's bosom, and in his Ministry, was named the Crier in the wilderness: who cried out saying; Hearken to this o Israel: and all ye that have ears to hear, now hear. Then, after him came forth his holy Apostles and Disciples into the world, who also faithfully distributed that Seed which they had received being in the execution of their charge, well likened to the voice of that Crier, as was also john the Baptist, who named himself not the Crier, but the voice of the Crier in the wilderness: for Christ himself was that Crier or true preacher of Righteousness unto men, & the ministers of his grace, are the voice of this Crier, by whom the word of the Crier is brought unto us. At this time the Lord soweth this seed, by the preachers and ministers thereof, who are also compared to the same Criers voice, whose mouths & hands he filleth for this work, with his hi●den treasures, as whereby they are furnished and made able ministers of Christ, & faithful disposers of his secrets. And in this are they the Lords Ambassadors or Messengers, 
Gregor: August: ep: 1. ad jub.  to bring ●nto men from his high Grace, his letters of Authority. For the word of God & the holy Scriptures (which they preach and produce for the instruction and edification of the people) are as certain Epistles of the Almighty, written or sent to his Creature: the which a certain learned Father well weighing: thus said, Ecce de coelo coelorum Rex Regum, etc. Behold, the King of Kings, and Lord of Lords, yea, our Redeemer hath vouchsafed to direct his letters unto us from the highest heaven, by the ministery of his Prophets and Apostles, that thereby we might know that which is necessary to be known for our salvation and glory.  

The Ministers of the word likened to the Sour.  And these persons are likened to the Sour, especially in six points.  
First, in that he observeth the quality of the land or place: secondly, the congruity of the time.  
thirdly, the quantity of the Seed.  
fourthly, the quality thereof.  
fifthly, his own treadings. And sixtly, his yearly regard & operation, in & about the same.  

1. the Land  Thus the Sour of the spiritual Seed, considering that the same is to be sown and distributed either thicker or thinner, according to the quality of the place or soil, that is, the persons and their constitutions to whom the same is to be ministered, he measureth forth the word of God proportionally, according to that rule, whereof Father Gregory 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 quality of the hearers For all men are not of the like capacity, of the same diet, and disposition: nor is it meet, that the holy things should be given to dogs, or the precious pearls cast before the swine. Again, it is no● profitable for the sick person to have sweet potions, where need purges, nor pleasant plaster where hard corrosives ought to be applied. Therefore considering what the Lord hath done by his Prophets and Apostles, the Minister & Preacher is to use & apply sometimes threats & judgements, sometimes promises & mercies: now the law with the rigour thereof, and then the Gospel with the comforts of the same. Again, doctrines, exhortations, instructions, refutations, and such, now more, then less, as he shall think it best, for the quality and nature of his hearers.  
secondly, in this he also observeth the congruity of the time and season. 
2. The congruity of the time.  For as in some places are required rather sowing, in other places late sowing, as in moist places, they must sow sooner, and with more speed, lest the seed putrefy with the moisture of winter before it take root: & in dry places latter, that when the weather cometh on it, it vanish not away: In like sort there be some like moist ground, namely those which are filled with fleshly humours & lusts, and they need to be prevented: they which resemble the drier ground, are those which are more religiously minded, which therefore will more gladly receive and nourish the seed: and these must not be neglected in the due time. Touching the duty of the Sour, 
Eccl: 11.  to either of these thus saith the wise man. Sow thy Seed in the Morning, and also in the evening: Let not thine hand rest ● for thou knowest not whether shall prosper this or that, or whether both shall be alike good.  
thirdly, the Sower regardeth the quantity of ●his Seed, 
3. The quanti●ie of the Seed.  casting less thereof into the fat & moist earth, then into the lighter and drier earth: for in the fatter it shall more multiply, fall down, and waste: but in the other it may be, all will not prosper: even so the preacher casteth the See●e of the word more fully unto the gross sinner, & less 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 food of his soul, whereof his faith first came, and his virtues enabled. fourthly, the Sower considereth the quality of the Seed: 
4. Quality of the Seed  for there be seeds which fit not all kinds of earth: and again, some not so good or strong of nature, as others: therefore as he fitteth the seeds to the soil; so he taketh the best, and refuseth that which is weak and vain. Even so the preacher of the word (as it is before said in the nature of soils) chooseth & apply several doctrines & matters for every part: & again, abandoning & refusing all vain babbling & unprofitable reeds of fools, the legends of the Monks, the curious opinions of the vainglorious the discourses of profane philosophers, the amorous conceits of peevish Poets, and all such like noisome tars, he only taketh, useth, & disposeth the true word of God, of the which the holy Ghost hath made him a Minister. Thus, In omni quod dicitur, 
Gregor:  necesse est ut Causa, tempus, & persona pensetur, etc. In every thing that is spoken, needful it is that the matter, the time, and the person, be weighed: As, whether the words of the sentence be ratified with truth. Whether the same be answerable to the time, and whether the quality of the person nothing impugneth the truth of the sentence, & the congruity of the time: for he casteth forth his darts against the enemy with commendation, Who first doth, see and well observe the enemy: but he is nothing praise worthy, who for want of good observation striketh a faithful citizen in steed of his enemy.  
Fifthly, the Sower regardeth his own tread, 
5. The Sower treadeth well.  that whiles he soweth in one place, he may not conculcate and tread down that which is cast in some other place: and therefore he keepeth a due order & measure in his steps: even so the sowers of the spiritual Seeds ought to be not only well qualified in learning, life, and behaviour, as made fit for this labour, as were Christ and his Apostles: but also to be circumspect in the disposition of the word, & careful in the manner of ●heir dealings. They must take heed, that whiles they seek to recover the penitent sinners by the promises of sweet Mercies, they encourage not the obstinate in high presumption on God's mercies: and whiles they would beat down sin, they do not discourage the godly minds from their duties: In a word, they must beware, that whiles they endeavour 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 & behaviour of the Sour much availeth. Gregory 
Gregor: Ille vbere● fructus praedicationis colligit. etc.  who himself was a Bishop, and knew how of them in this place, before all others, was required a Sowing for justice, and reaping after mercy's measure, wrote thereof thus: He reapeth the plentiful fruit of his Preaching, which first sendeth forth the good Seed of works. For, as of good tillage of the fields followeth the great abundance of fruit: so of the good life going before (in the Preacher) there is ministered unto him the worthy fruit 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 faciunt.  But on the other side: The Preachers which say well & do not the same, are comparable to those Butchers which sell away the best flesh of their slain bullocks, and feed themselves on their tails: or to those Mariners, which transporting goodly Apples in their ships, have only the smell, but may not feed on them. But of these things we may better hear the Apostle Paul in his Eipstles to Timothy & Titus, to whom, & by whom to all other Bishops and ministers of the word, he hath providently prescribed.  

6. yearly operation.  sixtly, and lastly, the Sour considering the strength of his soil, and how many years he may conveniently manure the same with this kind of tillage and seed, until he give it rest, employeth himself, his labours, and his seed thereon accordingly. So the spiritual Sower looking on the law of the Lord, 
Ex: 23.10  findeth this charge thereof: Six years thou shalt sow thy land, and gather the fruits thereof: but the seventh year thou shalt let it rest and lie still. And in Leviticus 
levit: 25.3.4.  it is added: The seventh year shall be a Sabbath of rest unto the land, the lords Sabbath thou shalt neither sow thy field, nor cut thy vineyard, etc. Thus in every of the six Ages of the world, there is a time limited for the sowing: Likewise, in every age of the vi. ages of man's life, until the seventh age, wherein there shall be a general rest unto the people of God, and wherein every man shall enjoy his Saboth. The Pastor must be diligent in his duty, as long as he liveth: and he may not neglect the soil of him that yet liveth: Every man must be a labourer for himself in his life, and for others in their lives. After this time he must cease, & the land must enjoy the Saboth, neither may a man recover that for himself, 
Eccl. ●.  or for any other in the grave or in hell, the which he should have performed, and hath neglected in his life. Therefore the Minister in the Church must be regardful of this duty, and truly observe the limited times, as such as stand not idle in the market place, but are called, and gladly should come into the lords field to sow, to reap, and to labour faithfully in the same. 
This belongs to every one.  Neither (indeed should Kings, Princes, Magistrates, Parents, Masters and all others in their lawful places, think themselves exempted of this charge: for indeed, it generally appertaineth 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 chiefly for themselves, according to that he said: Sow to yourselves for Righteousness. 
Hos: 10.  And this is not to be neglected for as by sowing for others we express charity: so sowing for ourselves we appear to be wise. But that we may be indeed charitable in sowing & reaping for others: we must first by wisdom sow for ourselves: for neither can we be rightly called charitable persons, except we declare ourselves the same by that which is our own, or in that which we have before lawfully gathered to ourselves: for it is not charity in us to give unto others, that which is not our own of other men's goods, the which we have taken from them unjustly. In this kind of speech, the Prophet pointed to the jews, 
To whom the Prophet pointed. Ier: 5.5.  yea even the chiefest among them, of whom jeremy spoke 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 spoke in the parable of the proud Pharisee, who was so far exalted in his proper conceit beyond other men. 
Luke 18.  There be some Preachers which acknowledge not that this toucheth them, as if it were required only of the people, and not of them also to sow and labour in the Lord's field. Again, some oaths of them dread to speak thus unto others, especially to the rich & wealthy in the world: yea rather they flatter them in their ignorance and sin, whereby thinking themselves sufficiently well sped already, they neither hunger nor thirst after Righteousness. Also the Princes of this world, & the Magistrates, which should much regard this commandment, have little care either to perforne, or to consider of the same. To be short: the Parents the Masters, & other persons in their several functions imagine, (for the most part the like, who the whiles are comparable to the ship writes of Noah's Ark, who labouring for the safety of others, were c●relesse of themselves, & perished in the flood. And what gain these (after the judgement of S. Paul) when they sow & preach unto others, & themselves remain castaways, wracking in the depth of hell? therefore that is well worthy to be noted that the Lord saith, Sow ye for yourselves: Thus the righteous shall live, (not by an others,) but by his own faith.  
secondly, touching the nature, order, & manner of the fructification of this Seed, 
The nature, order & manner of fructification of the Seed.  as it holdeth proportton with the Seed of the husbandman: I gladly remember that pretty Comparison of father Gregory, where he said, Quum Desideria bona, When we conceive good desires or motions in the heart, (upon the hearing of the word) then as good ground we receive the Seed: when we begin good works, then are we as the herb or blade growing: when we are proceeded to some perfection in those works, then are we made as the ear fit for the corn: and when we be established or confirmed therein, then have we the full corn in the ear. In this we find the Word comparable to that Seed, in four points, besides the sowing thereof, (as it is referred to the Action of the Sour.) As first, in that it taketh root in men's hearts, as the Seed in the earth: secondly; in that it groweth to a blade or herb: thirdly, in that it beareth or shutteth forth an ear, and fourthly, in that it yieldeth the full corn in the ear. This our Saviour doth not only confirm, but addeth three other Reasons of this Analogy, whereof the first is taken from the continual growing of the Seed; the second, from the fructification thereof, the third from the use. The first is found in that similitude of the Kingdom of heaven, 
Mark: 4.26.  where a man casteth Seed in the ground, & sleepeth, and riseth up night and day, & the Seed springeth & groweth up, he not knowing how. The second, 
Matth: 13.8.24.  in the example of that Seed, which falling into the good ground, took root, grew up, and brought forth fruit, some thirty, some sixty, some an hundred fold. The third, is that Parable of the good Seed, which the husbandman took & sowed in his field, which in the time of harvest was gathered from the tars, and brought into the barn, for the use & commodity of the husbandman. Whereby is seen the wonderful nature of the Seed in growing, the great increase, & the goodly commodity thereof, to him that laboureth in the same: for this is that immortal Seed, 
Ioh: 3.  whereby men are engendered to life everlasting, & the power of God to salvation, to all that believe: Therefore the Lord willing that his children should be drawn forth of the darkness into the light, & from ignorance unto the true knowledge of God, and so preserved by Faith i● him, thus exhorteth: Search ye the Scriptures, for they testify of me: he that hath ears to hear, let him hear: that is, the word of life: he that hath an hear● to conceive, let him conceive it: he that is wise let him hearken and follow it: he that willbe blessed, let him meditate therein day and night: neither is the holy Scripture without abundant store, of those and such like exhortations, admonitions, and persuasions to the thankful acceptation and right use of this sovereign good Seed, the Word of God, the which therefore the true servants of God do believe, embrace & obey: 
Io: 8. & 10.  according to that saying: My Sheep hear my voice: and he that is of God, heareth the word of God.   

CHAP. XI. The kind of Soil wherein the good Seed is to be sown, with the manner of the manurance thereof.  
AS the Lord God hath not only required of his people, those two noble virtues, justice & Mercy: but also taught them how to procure & express the same, by two metaphorical words, taken from the labour of the husbandman in his field, as Sowing, and Reaping: so now, by two other like words, as Fallowed ground, & Ploughing, he declareth first, in what kind of land the Seed should be sown: and then, by what kind of husbandry the land is to be tilled, and prepared for the Seed.  
The land liable to this use, 
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 & weeds of a land, before it be sown with good corn: that word useth the Prophet Hosey, 
Hos: 10 1●. Ier: 4.4. Laur: Val: Servius.  the which jeremy confirmeth in that when he had said, Plough up your Nîr or fallow ground: he added, and sow not among the thorns. The Latins translate it Novalé, which noteth either that land which is yearly renewed with manurance & seed: or that which is first broken up with tillage or manurance, and made fit for the seed: we call it the fallowed land, as namely that, which was sometimes overgrown & cumbered with thistles, briars, weeds, and such like noisome things, and afterward by the wisdom & labour of the good husbandman, turned up, & so let lie at rest for that year, to the end, that the weeds and those noisome herbs being mortified, and the soil mollified, & made better, it might be fit to receive Seed they ear following: in the which sense, not only Paulus jurisconsultus, Varro, and Pliny, have taken it; but also the Poet, who thereof hath written; 

Virgil:  Alterius idem tonsas cessare Novales.  
Et Ségnem patiere situ durescere campum. Again  
Impius haec tam culta Novalia, Miles habebit?   
He meaneth such principal grounds as had been well curried and prepared with the great labour & toil of the husbandman, the loss whereof, he much bewailed. So by this fallowed land is understood, that which is well cultured and seasoned for the Seed, & by the metaphor ot translation, sometimes places, sometimes persons, or any other thing which by the study, endeavour, lab out or diligence of man, is made fit and appliable to the use of that whereto it is destinated or appointed.  
Next, although the word of this Action, is Plough ye, break ye, or turn ye up, is in the holy tongue, generally applied to every kind of labour which the husbandman undertaketh for the culturage and better manurance of his land: yet it chief signifieth that which is to be performed with the Plough or Soul, drawn of the Oxen, called of the Hebrews Machrescheths: The Israelites went down to the philistines, 
Machrescheth. 1. Sam: 13. ●0.  to sharpen every man his Share or Soole: which word is made of that verb 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 Ox & an Ass yoked together. So it is said, that jobs Oxen were ploughing in the field: and Samson from thence took that parable, If ye had not ploughed with my he offer, 
Iudg: 14.18.  ye had not found out my riddle. But as the former word, so also this by translation, signifieth sometimes the malice of them that afflict or oppress others: sometimes necessary corrections and punishments for the amendment and preparation of men's hearts to piety & goodness: sometimes the whole action, endeavour, & right course of a Christian in his calling, of whom there is daily required a renovation, by a meditation or exercise in God's law, considering his natural concupiscence, and continual slidings.  
Of the first acceptation, we hear the Psalmist, in the person of Christ, thus to complain: 
Malice.  The Ploughers ploughed upon my back and made long surrowes. 
Psal: 129.  From this kind of labour, Solomon dissuading men, 
Pro: 3.  saith: Thou shalt not plough evil upon thy neighbour or brother: that is, thou shalt neither imagine nor execute any evil thing on thy brother. 
Hos: 10.  This Hosey calleth, the Ploughing of iniquity. The like hath Eliphaz in job: 
job. 4.8.  they that plough iniquity and sow wickedness, reap the same. * Of the second signification, 
2. Correction. Hos: 10.10.11.  the Lord in Hosey saith:  is my desire that I should chastise them: & afterward he saith: Ephraim is as an Heaffer, used to delight in threshing (or treading out) the corn, wherein is pleasure, as (there is pain in ploughing:) But I will lay my yoke upon her fair neck: I will make Ephraim to ride, judah shall plough, and jacob shall break the clods, or harrow. 
3. A Christian man's action.  The third acceptation of the word, we find in the prophet Isaiah: 
Isay. 28.  Shall the Ploughman plough all the day, that he might sow? and that word so translated hath the Evangelist, Two men shall be ploughing in the field: Again, he that goeth to the Plough, and looketh backward, is not fit for the Kingdom 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 conjunction, and injunction, Plough or break up your fallowed or prepared land: we find, that Solomon in a certain proverbial speech, conjoining both the words, hath the like in effect, 
Pr: 24.27  Prepare thy work without, and make ready thy things in the field: (as who should say) play the good husband in the manuring, dressing, and culturing of thy land, to avoid the inconvenience that followeth bad husbandry) for I passed by the field of the slothful, and by the vineyard of the man without understanding, and lo, it was all grown over with thorns, and nettles had covered the face thereof, & the stone wall thereof was broken down. 
Luke: 35.  S. john the Baptist, endeavouring to persuade this good Husbandry, saith: Every valley shall be filled and every hill shallbe brought low: & crooked things shallbe made strait, and the rough ways shallbe made smooth: all the which words are likewise metaphorical, & signify what the Lord God required in them which should be prepared for the acceptation of the holy Messiah. And the Lord himself hath a Parable to the like effect, of the sour which cast forth his seed into divers kinds of earth: whereof that only received the seed to profit, which was the good ground; that is, the same which was by this kind of husbandry well manured and prepared. But whereas Solomon leaveth it in the bare metaphor, 
The Metaphor expounded.  the others have added an exposition, as not only for them then, but also for us, to whom the Lord hath granted to know the mysteries of his kingdom. Therefore jeremy having taken up this metaphor, by and by expounds it thus; 
Ier: 4.  Be ye circumcised to the Lord, and take away the foreskins of your hearts, ye men of judah, and inhabiters of jerusalem, lest my wrath come forth like fire, and burn that none can quench it, because of the wickedness of your inventions. And herein he teacheth amongst other, those two things: first, what is meant by this land or ground: Next, what is the husbandry thereon required: he would that we should by this ground understand, not that natural Element or ground, accustomed to the material seed: but the heart of man; yea and by the figure Zenegdoché (which under part, comprehendeth the whole) the whole man, 
The ground is man's heart.  whose life, conversation, and ways before the Lord, are commonly judged & discerned by the constitution of the heart or thought, the fountain of all man's words, actions and endeavours. But the heart of man, naturally and without this tillage or fallowing, is comparable to the thorny, barren, and waste ground: which nevertheless being circumcised, 
Fallowed or circumcised.  that is, fallowed and well manured, is like unto the good ground, & thereof called God's hushandrie: according to Paul's speeches to the Corinthians, after that they had been occupied in the study and practise of Piety: ye are God's husbandry: that is, the hearts circumcised, the land well manured, and a people holy and well prepared for the Lord. Also john the Baptist expoundeth the metaphor thus, Prepare ye the lords way: Repent, Amend your lives, and bring ye forth fruits worthy amendment of life. And the Lord declaring the parable of the Sour and his field: tells his Disciples, that the good ground is, He that heareth the word, and understandeth it, which also beareth fruit, & bringeth forth some thirty, 
Mat. 13.  some sixty, some an hundredth fold. Although sometimes by a field is meant the World, 
Mat. 1●.  and by the good seed, God's children: yet here (as he said) by the Seed, is meant the Word of God, and by the field, the persons to whom the same is preached, by the which many be called, but few that is, those which are comparable to the good ground) are persuaded. So, neither hath the prophet Hosey here left his Metaphor without his exposition, when to the same he added: It is time to seek the Lord. 
To seek the Lord, is to sow for righteousness.  In the which words he compareth all that, whatsoever is before spoken of the good Ground, for this comprehendeth the hearing of the word, & the understanding of the same, Faith, obedience, justice, Mercy, Virtue, Amendment, Repentance, & the true conversion of man unto God.  
By this therefore we gather, that the Lord knoweth how far off the people of Israel were from the right practice of the wise and provident husbandman in this point, as that in steed of sowing for Righteousness in the fallowed Land, they sowed among the thorns, and ploughed wickedness, whereof ensued iniquity, as pride, covetousness, gluttony, wrath, envy, luxury, cruelty, and many other ungodly fruits, whereof the wrath of God enkindled, was now ready to fall on them: he did in his great mercy and long suffering, yet endeavour by the ministry of his prophet to withdraw them from such their sins & miseries, and to allure them to Piety and goodness, by persuading in them that good * affection or passion of mind, 
That is, true repentance.  wherewith being deeply touched, in the bitter sense of the divine wrath conceived against them for their sins, they might be hearty sorry, loath their sins, thirst after mercy, hunger after righteousness, and turn again unto the Lord, from whom they had been estranged in the lewdness of their minds.  
This is indeed the same, which the Greeks' understood in their Metánoiá, 
Metánoia.  but the Hebrews more fully in their Thescubah: noting with the former a renewing of the mind: and with the latter, a turning again into the way, from whence a man had erred: and is so much to say, as the conversion of a man unto God, not only in mind, but also in body, and in both: wherein being truly mortified, he might again be renewed and conformed unto the Lord in holiness and righteousness. Against this is directly opposed, that Meschubah, 
Mescubah  or turning away, as from God to the Devil, & from all good, to all evil: wherein is found wickedness and destruction. In a word, the prophet by this exposition of the Metaphor, preacheth true Repentance, which he knew to be the only way to recover those wandering persons, and therefore most necessary, as that without it, the sinner is not pardoned of his sin, and so profitable, as in the which he findeth & that timely, both mercy & life: whereof also it is, that those persons are said to sin unto death, 
The sin unto death  which cannot repent: and they are said to be borne of God & exempted from sin, which truly and timely repent. To the which we have not only many Tstimonies, as in the Prophets, Isaiah, Ezekiel, jeremy, & others: but also most notable examples, as of David, Solomon, Manasses, Magdalen, Peter, Paul, and many such who have not only taught, that at what time soever a sinner doth repent him of his sin from the bottom of his heart, the Lord doth pardon him: but also have sensibly felt and proved the effect of the same. In regard whereof, the godly Fathers of the church have both thought and spoken very honourably of this godly virtue: Among others, the learned chrysostom thereof saith: O Repentance, which (the Lord being merciful) dost remit sins, openest the gate of Paradise, healest the man contrite: makest glad the sorrowful, recallest life from death, restorest man's estate, renewest honour, givest boldness, reformest the virtues, & fillest man with grace more abundant! And Cyprian 
Cyprian: o poenitentia, quid de te Noutrefe ramus.  hath a very excellent praise thereof: O worthy Repentance, what excellent or strange matter should I report of thee? All things bound up thou losest: All things loosed, thou shutest up: All adverse 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 necessarily followeth that new birth, whereof our Lord disputeth with Nichodemus: 
Ioh: 3.  the which (as the same chrysostom said) is more glittering than gold, brighter than the Sun, 
The repentant sin not against the holy Ghost.  & that which neither sin quaileth, nor defection overcometh, nor desperation daunteth. We never ●ead or found, that any man hath or may fall into ●hat damnable sin against the holy Ghost, to whom the Lord giveth true Repentance, as we ●ightlie define it: for albeit, that sin be not rightly defined, final impenitency, but is indeed, that Obstinate pervicacie or stubbornness until death, 
The sinne-against the holy Ghost. Heb. 6 4. & 10.26.  by the which a man not by ignorance, nor by infirmity, nor by fear, nor by an occasion, but by a certain determinate malice of mind, is turned away from the doctrine of the Gospel, and so persisting, doth hate and persecute the known truth of the same: yet, because the Lord hath debarred them this noble Grace which sin against the holy Sptrit, many have so defined it, knowing that if the Lord in mercy, would grant them true Repentance, they could therewith be remitted & live. Therefore the Lord hath been willing that his people should be drawn thereto by many persuasions & arguments, as by Isaiah, Wash you, make you clean. Let the ungodly man forsake his Own ways, and the unrighteous his own imaginations, and turn again unto the Lord. And by his Son he saith: Come unto me ally which travail & be heavy laden, and I will refresh you. These, and many such comfortable words, hath the Lord used to them on whom he is willing to show mercy: and unto them only, 
Io. 1. & 3.  he giveth that peerless virtue, and therewithal 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 hence are rightly gathered these general motives & causes, 
1●. Motives to repentance●  persuading men to the estimation & desire of this thing: whereof the first is the consideration of our own condition, being great & daily transgressors of the law of our heavenly Father, whereof we should be sorry, and amend our lives. The second, is the remembrance of the Lords commandment, which commandeth & admonisheth us to repentance. The third is, the goodness & long suffering of God, who allureth, and daily and hourly waiteth for our return unto him. The fourth is, the divers kinds of Calamities of this life, wherewith (as with a rod) our heavenly Father humbleth us, and assayeth to draw us unto him, whiles we be negligent. fifthly, the uncertainty of our lives: knowing that death is certain, but the time thereof uncertain, neither after death is there place left us to repent, therefore we should not delay nor neglect to take the opportunity thereof. Sixtly, the sudden coming of the judge in the most terrible and latter judgement, against impenitent sinners. Seventhly, the pain eternal of them which live and die without repentance. eightly, the consideration of the sweet comforts & commodities, which follow them which timely repent. Ninethly, the examples of them which have returned unto the Lord, as Adam, David, the Ninivites, & others, who timely obtained mercy, and salvation from the Lord, who is so willing to forgive them that return unto him. Tenthly, and lastly, the fearful examples of the impenitent, whom the Lord hath shut out from his loving mercies; as cain, Esau, Saul, judas, & Dives in hell; who sought for mercy, but obtained it not. By this we learn what is meant by Ploughing and turning up of the fallowed land, for the sovereign Seed.   

CHAP. XII. The heart of man is likened unto the Earth, or Land, both fallowed, & unfallowed.  
Now, that we may yet better understand the Metaphor, with profitable fruit, let us examine these two points. First, why Man, or Man's heart, is likened to the Earth, or to the unfallowed Land. 
Man is likened to the Earth, for 7. causes.  Next, why the heart of the Godly man or repentant sinner, is likened to that Fallowed or tilled soil: As for the former, we find that man is called Earth, and that his heart is comparable to the earth: First, because he was taken from the Earth, into the which he shall again return, Gen. 3. secondly, by reason of his nature corrupt, which is as the earth, cold & dry, and thereby barren of all good thoughts, & godly endeavours: neither is the same easily persuaded to goodness, but by the divine grace, & therefore no less comparable to the Rock or Stone: as the prophet saith: 
Amos. 6. 1●.  Shall the horses run on Rocks? that is, on a barren or hard land to plough, for the sowing of Piety? thirdly, for that, as the earth is ponderous and tendeth downward, so man is weighed down by the tied of his sin: yea, in his corrupt nature, he hath for his centre, the depth of hell, whitherto he daily tendeth were he not sustained by the finger and mercy of God in Christ. Fourthly, as the earth hath many and divers shapes and changes, according to the diversity of the times, seasons, and constitutions of the air: so is man's heart, and Man himself, most unconstant, wavering, and reeling too & fro, now of one constitution, then of another, after the manifold changes and chances of this life. fifthly: as the earth is the receptacle of all seeds, of all bodies, and ponderous things whatsoever: so is man's heart the receptacle of all opinions, sects, documents, Arts, Sciences: yea, the swallow of all sins, abominations and evils in the world. sixtly, as the earth hath in it many hollow places, and such as are inscrutable: so hath the heart of man, which therfere is called prawm & inscrutabile, wicked and unsearchable. seventhly and lastly, the earth being not tilled and manured, beareth naturally briars, thorns, thistles, nettles, & such being the effects of the curse. Gen. 3. Even so man's heart without discipline or spiritual culturing, bringeth forth all kind of corrupt & naughty imaginations, sins, evil deeds, ●nd like fruits, such (as Christ tells us) defile the man. And surely, here may we see the true image ●f the Old Adam, who hath (as said Bernard 
Bern: in 30. Serm: ꝑvo●de. 1. Cor. 15. ) a threefold oldness, namely that of the heart: that of ●he mouth, and that of the body, in the which we offend three manner of ways: that is to say, in thought, in word, and in deed. In the heart are ●ound carnal & worldly desires: that is, the love of the flesh, and the love of the world: Likewise in the mouth there is double inveteration, as Arrogancy, and Derogacie. Also a double oldness is in the body, that is, heinous & wicked actions. All these are the Old Man's image, and require in us to be renewed.  
On the other side, the heart of the repentant, yea, 
The heart of the penitent and godly.  of the godly Man, is compared to the Land fallowed, or well manured: First, in regard of the labour thereon employed. Next, for the aptness of the same, to receive & retain the seed. Thirdly, for the fertility thereof: for it hath pleased the wise husbandman (namely God) to exercise and to improve the same, with his hand and hidden graces, whereby he hath mortified therein the briars, 
joh. 3 3.  thorns, thistles, & tars, and renewed the same in the best manner of the spiritual georgie, and thereby hath given it power to procreate & yield forth the happy Fruits of those good Seeds and plants thereon bestowed. This is a special Fallowing of the spiritual Land, as wherein may be seen a true Mortification, 
M●●tifi●●●●●n.  and a right Renovation, 
R●●●●●tiō.  so often commended unto us in the sacred Scriptures. By the former, our corrupt Nature is mortified and subdued, all godly lusts killed: sin utterly suppressed. And by the latter, we are made able both to conceive those spiritual good motions, and to bear and bring forth fruits worthy amendment & newness of life. So that now, whereas we were sometimes in darkness, & could not conceive the good things of the spirit of God: 
1. Cor: ●  that is to say, without the fear of God, without hope, without joy in God, and so all unfit for the kingdom of God, (as that Old Man): Now are we lightened in our minds, we have new motions kindled in our hearts by the Word, and by the holy Spirit: that is, we have the true knowledge of God, faith and boldness in Christ, the fear of God, right invocation, love, joy in god, hope, and other good spiritual virtues, under the government of jesus our Prince. To this exhorted the Apostle. 
1. Cor. 15  As we have borne the Image of the earthly man, so let us bear the Image of the heavenly man.. This heavenly Man is Christ, by whom we have a triple Novitie or Newness, as the same Bernard writeth, opposite to the triple oldness of the Old Man: that is to say, the Newness of the heart, of the mouth, & of the body. Concurring the first, the Apostle saith: Be ye renewed in the Spirit of your mind, 
Ephes. 4.  and put ye on the New Man, which according to God is recreated in Righteousness and holiness of truth. For the second he saith: Let not any evil word come out of your mouth, but that which is good to the edification of faith, that ye may give grace to the hearers. And for the third, he saith: 
Ro. 6.19.  As ye have given your members servants to to uncleanness, and to iniquity, to commit iniquity: so now give your members servants unto Righteousness in holiness. And this Bernard 
Bern. Renovetur ergo Cor noctrum, etc.  draweth to particulars, saying: Let our hearts be renewed from fleshly and worldly lusts, that those being excluded, ●he love of God, and of our heavenly Father, may be brought in. Let all arrogancy and derogation be banished our mouths, that in the place thereof may succeed the true confession of our sins, and the good estimation of our neighbours. And for those heinous and wicked actions which appertaineth to the corruption of the body, let Continency and perfest innocency be embraced: as where, by the contrary, vices may b●e expelled and overcome by these contrary virtues. This kind of Renovation worketh the Lord jesus, dwelling in us by faith, according to that his saying: Behold, I make all things new. The same dwelling in our hearts, is our true wisdom: in our mouth the very truth: and in our person, the right justice. To this husbandry chief aimed the Prophet, when prophesying of the return of the jews from their captivity, and of the re-edifying of jerusalem, he said in the lords name thus; I will cause you to dwell in the Cities, and the desolate places shallbe builded, and the desolate land shallbe tilled, whereas it lay waste in the sight of all that passed by. This meant the Apostle, when he advised the Collossians 
Col. 3.  to mortify their earthly members: when he willed the Romans 
Ro. 13.  to cast away the deeds of darkness, and to put on the armour of light: when he exhorted the Corinthians 
1. Cor.  to bear the Image of the heavenly.  
By this is every one taught his own condition and estate, according to that saying, Know thyself, and thereby endeavour the sooner to assay to purge out the gross corruptions of his nature: so to be prepared for the heavenly graces, lest it be said of us, that whiles we peruse all others, we neglect ourselves. And what gain they, who either for vainglory, or greedy lucre, or any worldly respects, seek to pleasure others, and the whiles make themselves castaways. The sick man, who knoweth not his own estate, seeketh not for a Physician, nor studieth to prevent his own danger, until it be overlate: God grant we may look better to ourselves hereafter, then heretofore we have done, and in the true fear of the divine justice, be terrified from sin, and by the consideration of his fatherly love and mercy, be incited and encouraged to Righteousness and Mercy. Then shall the Spirit of Discipline inhabit our hearts, and therein, the good seed sown, bring forth the good fruit in great abundance, to the honour of God, and comfort of our souls.   

CHAP. XIII. The Plough wherewith the land of the Righteous is fallowed and prepared.  
Having before spoken of the sowing of the seed, and that it is required, the land wherein the same seed is sown, should first be well fallowed, whereby the tars and weeds may be mortified and suppressed, that the good fruits might ensue without hindrance: it is now in question with what instrument this is to be wrought and performed. But seeing that all things are difficile, and so hard, as few men can express them, we hold him happy, which by the divine grace is made able thereto: for it is certain, that the natural man cannot conceive the things of the holy Ghost, as we plainly see in the example of Nicodemus, 
joh. 3. ●. 2.  with whom Christ disputed concerning man's Regeneration, teaching him to understand divine things by the similitudes taken from the truth of things terrene. After whose example, we may again consider the Husbandman, how and with what instrument he dealeth in this point of good husbandry, as wherewith the better to ease himself & expedite his work. The chief Instrument of his Action is that Aratrum, which we call the Plough, wherein are found five general parts to be considered, as: 

First, the Soole, with his members.  

Five parts of the Plough.  Next, the Oxen, which draw it.  
Thirdly, the Holder, which directeth it.  
Fourthly, the Leader, who allureth it.  
Fiftly, the Driver, wh provoketh it.    
To the which also we may add one other thing, which though not any part of this Plough, yet incident and convenient to the better preparation of the Land, and that is, the Harrowing: wherein also are considered three parts: That is: 

1. The Hart owes which break the Clods. 
Three parts in the harrowing of the Land.   
2. The Horses which draw.  
3. The Driver, who yoketh them.    
Comparable to the which, we have found a ●ertaine spiritual Plough, and like Harrows, in ●●d by the true use whereof, the spiritual Husbandman may with the more facility and better ●eed, effect that which is required, and thereby ●uch ease himself touching the great pains & ●rowes of his hands about the Earth, 
Gen, 3.17, and 5. ●9.  which ●e Lord had cursed, according to that prophesy Lamech, in the naming of his son Noah, who ●erwarde became so good a Husbandman. ●ow, in the examination of the Parts, let us first ●●nsider of the Soul, which is that Instrument herewith being fastened to the Oxen, 
The Soul with i parts thereof 14.  the Hus●●dman rippeth up his land for the Seed: and ●●●rein we find (besides some others) fourteen ●s or members: as they follow. viz. 

1 The Share.  
2 The Ship.  
3 The Coulter.  
4 The Beam.  
5 The Tractorie.  
6 The ground Rise.  
7 The broad hale.  
8 The Round Halt.  
9 The Chain.  
10 The farther Wheel.  
11 The near Wheel.  
12 The Axle.  
13 The Key.  
14 The Tawe.   ●o the which particular parts and members, so many Actions and virtues of Righteousness 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 Conversion of mind.  
8 Correction of works.  
9 Combination of virtues.  
10 Meditation of godliness.  
11 Continuance of good actions.  
12 Invocation of God.  
13 justification of faith.  
13 Love of the Spirit.   

A memorandun for the Ploghmen in the field.  Lo, in this sort is the Soole of Piety's Plough framed, as whereby the very Plough men & labourers in the field, following or beholding the Plough, may easily (as by certain Symbols) consider their own condition, and call to memory, those things whereunto the Lord in his word, and by his servants hath invited, & seeks to persuade them: that being thereby sooner taught, they may as good Husbandmen, labour in the Lord's field, both for his glory, and their own commodity. And this that we may yet better know & remember to observe, let us 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 Latin Dentale, 
Dentale.  of the word Dens, or Tooth, for that it pierceth or biteth: and the use thereof is to pierce the ●owels of the soil, as therein to force the same, ●nd make way for the Coulter, which followeth ●●ne to divide 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 sins committed, and the fear of God's ●●ements on the same, and is declared with 〈◊〉 sighs and weeping eyes. And howsoe●● we find the same to be occasioned by any ●●●●rnall action, we most know it to be the ve●● work of God then wrought, when by the 〈◊〉 and judgement of Conscience, he openeth 〈◊〉 a man the greatness & horror of his transmission and sins, demonstrateth to him his high pleasure, with an imminent plague for the same, 〈◊〉 it slicteth on his heart the bitter sense o● his ●●ath, as whereby he is forced to fear, to tremble, and to feel the eager gnawing & wring torment of a guilty Conscience, now as ready to be drawn to the judgement Seat, and thence as guilty to be sent forth to the place of execution: that so, beaten down, daunted, and mortified, he might afterward be made capable either of grace and consolation in the Lord's mercy: or being left to himself, might fall through despair into eternal death and damnation. With this Share, did the Lord pierce and wound the hearts of those jews to whom Peter preached, accusing and charging them with the betraying and murdering of the Lord jesus, which had justly provoked the Lord, & deserved the pain of his just judgements: whereon being pricked in conscience, they said unto Peter and the other Apostles, 
Act. 2.37.  Men and brethren what shall we do? The same Share pierced the Publicans, the Soldiers, and the people, when john the Baptist told them that the Axe was laid even to the root of the tree: so that every tree that brought not forth good fruit, was to be hewn down and cast into the fire. This was the preaching of the Law, whereat also, David, Manasses, Peter, & Magaalen, accusing themselves as guilty, were brought to contrition. And (indeed) David after the experience of this instrument, found that it was not only a thing profitable for him, as whereby not might begin to proceed with Piety's Plough: 
Psal. 50.  but also a pleasing Sacrifice unto God, the which is strongly seconded by the Lord himself, who saith: To whom should I look, but to him which is poor and contrite in heart, and trembleth at my words. 
Esai. 66.2.  Therefore the same, Paul much commendeth, 
2. Cor. 7.7.8.  writing to the Corinthians, and addeth: Though I made you sorry with a Letter, I repent not, though I did repent. Again, I now rejoice, not that ye were sorry, but that you sorrowed to repentance, for ye sorrowed godly, so that in nothing ye were hurt by us: for godly sorrow causeth Repentance unto salvation, not to be repent of: but the worldly sorrow causeth death. Wherein also distinguishing the godly sorrow, (that is, the Christian contrition) from that which is ungodly, he showeth the ends and fruits of either. And truly as that medicine which draweth forth from the sick man's heart the venomous humour of his disease, and prepareth him for the sweet and healing potion: This godly contrition draweth out of the sinner's heart, the poison of the wicked fact, and mitigateth the biting and sorrow of the conscience, albeit it pierceth and woundeth the same: for by this shall be made even a sovereign medicine to heal the wound of it own piercing, comparable therein to that ointment or plaster, which, made of the Spider or fly that stingeth a man, shall easily heal & mitigate the pain thereof. This is a practice used in the cure of the body, in the which, that is thought no less needful that a vein be opened, when the Physician perceiveth the blood infected. But the sinner is throughly infected both in body and mind, and so inflamed therewith, that he will be soon agonized and dead indeed, if his vein be not soon opened, even the Cordial vein, from whence the rancour of malice and wicked imaginations may be drawn forth. 
Gen, 6.  For the imaginations of man's heart are only evil every day. Therefore said the Lord; Circumcise your hearts: Root your hearts: Let the sinner forsake his own imaginations.  
This commenceth the Action of man's Mortification, and is the first part of Repentance, & so needful, as that without it men cannot repent indeed. 
Ps. 51. and 126.6.7.  But having the same in the right constitution of mind, we are accepted with the Lord: though we sow in tears, we reap in joy: we enter the gate of right Repentance, we move the Lord GOD to pity us, we find mercy with his grace: and finally, be directed from hell to heaven, and from eternal death, to eternal life, through the merits of the Son of God.   

CHAP. XV. The second part of the Soole of piety, is the Ship.  
NExt to the Share, is the Ship, 
2. Humiliation of the Spirit.  which is that member of the Soole whereon the Share is fastened, and this noteth the humiliation of the Spirit, wrought by that true fear of GOD, whereby (man's heart being contrite) the mind is also so humbled and made poor in his own conceit, as that it casteth off all boldness of it own strength, wisdom, justice, wealth and estimation. Hereof it is, that a man chooseth to be an abject in the house of God, and preferreth all others before him, when he considereth his own vileness, as David did: acknowledgeth himself to be but dust and ashes, as Abraham did: esteemeth himself unworthy of Gods manifold mercies, as jacob did: standeth a far off, and is afraid to look up to heaven, as the poor Publican did: dreadeth to take the holy name of God in his mouth, as Solomon did: desireth to be but as a servant in God's house, as the prodigal Son did in the house of his father: esteemeth himself a worm, and no man, as Christ did: thinketh both himself and his house, unworthy of Christ, as the Ruler did: and saith to Christ, Lord go from me, for I am a sinful man, as Peter did. In a word, as this humble Spirit casteth down, and condemneth and contemneth himself, as a servant unprofitable, in thought, word and deed: so hath he no desire to be praised before God or man, because he seethe and feeleth in himself nothing worthy commendation; but rather sin & damnation. This is contrary to the humour of the world, which hunteth after the vain 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 jesus, as he himself was humble and meek, 
Mat. 52.  and would that all his Disciples should follow him therein: so he pronounceth those persons blessed: for that to them belongeth the kingdom of heaven: neither (as he saith) shall any be admitted into the same, but such only as be truly humbled, and in the meekness of Spirit become as children: the which Augustine considering, said, that this was indeed the first, the second, and the third point, yea the highest and chiefest point of Christianity. 
Why humility is likened to the Ship.  And worthily is this virtue compared to the Ship in the Soole: for that, as the Ship is not only that piece 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 soon be abated: and yet how low soever this be placed under some other parts of the Soole, and next the ground, with the Ship: yet as Nazianzen said: (ypsus arozenthe etapeinosen) it goeth before exaltation and honour. Therefore Saint james counseled, Be ye humble under God's mighty hand, that he may exalt you in the time convenient. For, God resisteth the proud, but giveth grace to the lowly. And to strengthen all, the Lord himself saith, Learn of me, for I am meek and lowly of heart, and ye shall find rest for your souls: for he that humbleth himself shall be exalted.   

CHAP. XVI. The third part of the Soole is the Coulter.  
THe third member of this Soole is Confession of the Mouth: 
3. Confession of Mouth.  compared to the Vomere, 
Vomer.  or that which we call the Coulter. The Coulter hath his name of cutting or dividing: the Vomer is so called a Vomendo, that is, of vomiting or casting forth any thing from the stomach. This Coulter is that which cuts, divideth & 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 only a division or opening of the parts, but also the very bottom or ground of that earth. And thereto that Confession of the Mouth being compared, is defined the express manifestation of our sins, either publicly or privately, either to God, 
Confession to God.  or to men: that to God, is when our Consciences touched with the divine Law, we so acknowledge our sins before the Lord, that we confess ourselves most worthy damnation both of body and soul, & therein we accuse not Gods judgements, but implore his great mercies, and praise his glory which justifieth the sinner, not of desert, but of his divine grace in his Son: that to man is, when having hurt or offended our brethren, 
Confession to man.  we willingly acknowledge & confess our faults unto them, with an humble and hearty desire of pardon. And this confession is sometimes private, as when the faults be private: and sometimes public, as when the faults be public: always accompanied with a promise of amendment and ready satisfaction, in such measure as ability, opportunity and occasion can extend & be ministered to answer the proportion of the injury or fault. To this aimed David, when having sinned not only against the Lord, but against man, he did not alone say, that he would confess his sins unto the Lord, but also declared the performance of either, openly & before the congregation. 
Psal. 51.  Such a matter importeth Solomon's Preacher, wherein he confesseth (among the vanities of the sons of men) his own abominations and errors: 
Eccl. 1, & 2. Solomon's confession.  yea as the Hebrews report, in the bitter sense of his sins, & grief of conscience, he exposed himself ready to confess his faults throughout the City of jerusalem, wherein he reigned king, before the eyes of all the inhabitors of the same. A rare example of such a parsonage. Thus King Manasses being imprisoned in Babylon by the divine judgement for his great abominations, confessed openly that his sins were more than the stars of the heavens, and the sand by the sea shore, in multitude, without number. Daniel also in the behalf of the captive jews for their sins, confesseth, Lord, 
Dan. 9.9.10.  unto us belongeth shame and confusion: for we have gone away from thee: & many other like examples (besides testimonies) do the holy Scriptures exhibit unto us of the use of this spiritual Coulter: unto the which we may aptly affix that confession of the Ghristian Emperor Theodosius, 
Theodosius  who being reproved by Ambrose the Bishop of Milan for some heinous fault, and excluded the Church, did not only humbly acknowledge his offence with tears, but confessing the same openly, said, that the Church doors, which were set wide open to receive in the poor folk and beggars, were shut (& that worthily) against him, who was made a Lord over his brethren. Whereby as with a Coulter or knife, this Emperor (with those other of like estate) ripped up and laid wide open their committed sins. Neither is this virtue unaptly compared to that Vomer, 
The Vomer and use thereof.  being indeed a spiritual vomiting or casting forth of that which is noisome from the stomach. The stomach is man's heart. As the stomach is oppressed with repletion: so is man's heart annoyed with sin. And as the wring of the stomach provoketh vomit: so the contrition of the heart, and true humiliation of a man, yieldeth a good Confession. Again, as the stomach is not eased, ere it be discharged, no more is the heart until wicked imaginations be cast out. For it is certain, that no sinner hath any ease or comfort, before he find the gracious countenance of God turn towards him: but until the sinner in the sorrow of his heart confesseth his sin, God showeth him no favourable countenance: and because he is willing in his loving mercies, to recover his children, he never leaveth off to strike, beat and chastise them with afflictions, until they acknowledge and confess their sins, & in all humility seek unto him for mercy. 
Num. 21.7 Le. 16.18.22.  This to teach and persuade unto the Israelites, he commanded the High Priest to confess openly both his and the people's sins upon the scaped goat. And this surely as the godly used, they ever found the mercy of God ready to pardon and to forgive them, according to that saying of Solomon, the which he had before seen in his Father David, and by good experience tried on himself. 
Pro. 28, 13  To confess and forsake sin, obtaineth mercy: 
1. joh. 1.9.  but he that hideth his sins, shall not prosper. To the which we hear the Apostle to accord, If we confess our sins (saith he) God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Lo, here is Mercy: here is prosperity: here is pardon; here is cleansing. Therefore let us well use this spiritual Coulter, and therein answer to the admonition of S. james, where he saith unto sinners replete with many noisome and dangerous humours of heart: 
jam. 4.48.  Cleanse your hearts ye sinners, and purge your hearts ye wavering minded. And if this Share & this Coulter be waxen so blunt, 
The sharpening of the Coulter.  and therewith the ground of Man's heart can neither be torn up nor divided in good sort, the Lord will cause the enemy to blow the fire of affliction, & to beat 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 having no Smith in Israel, were forced to repair to the Philistines to sharpen every man his Share, and his Coulter, for the better tillage of their Land. Thus the poor prodigal child, 
Luk: 16.  after he had felt the smart of affliction & misery under a cruel master in a strange country, was moved to acknowledge his disobedience and sin, saying: Father, I have sinned against heaven and before thee, and I am not worthy to be called thy Son.   

CHAP. XVII. The 4. part of the Soole is the Beam.  

The manuring of the fl●sh.  THe Fourth part of this sacred Soole is Temo, that is the Beam, which strongly beareth and holdeth all the other parts together: and noteth Macerationem carnis: the Macerating of the flesh: that is, the extenuating, chastising, and humbling of the body, as that voluptuousness, and wanton lusts being allayed, the spirit may have the more freedom & liberty in the true use of the senses of the Soul, and made the apt to every virtue, 
1. Cor: 9.7.  the which therefore, is esteemed the strength of the Soole. This virtue Paul exercised in himself, when he said, I beat down my body and bring it into subjection lest by any means, after that I have preached to others, I myself should be reproved: the meaning is, that he kept a strait diet, and abstained from such things as might distemper his body. This he saw to be needful, for that he perceived the law of sin reigning in his members, provoking him to insolency, pride, wicked lusts, and naughtiness. And lest that Paul (as a man) should have been negligent in this necessary duty, he testified again, that the Lord permitted the messenger of Satan to buffet him: that is, God laid on him crosses, afflictions, & many troubles, whereby (as under the rod or yoke of correction) he might be humbled and kept within the bounds of his duty. The pampering of the proud flesh bringeth many enormities to the soul, and destruction to both body and soul. Every man (saith S. james) is tempted when he is drawn away of his own concupiscence and is enticed, then, 
jam. 1.14.15. Gen. 6. Gen. 19 Ezec. 16. Deut: 3●. 1. Cor: 10.  when lust hath conceived, it bringeth forth sin and sin, when it is finished, bringeth fourth death. The old world given to this sin, swayed therein & were drowned: Sodom and Gomorra for the same, were burned to cinders: the Israelites being full, forgot God and were plagued in the wilderness. Balthasar 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 Gospel by S. Luke, 
Luke. 12, & 16.  being full, would neither pity the poor, nor amend their lives, and so they were taken away in their sins. Moreover, the very godly have by this enemy, as domestical, been annoyed and endangered: 
Gen, 9.19.  Noah being full of wine, lay shamefully uncovered: & Lot, being drunken with wine, committed incest with his own daughters. David in his fullness and pomp, doted on Bethsabe Urias' wife, and committed murder and adultery, whereof followed many plagues & troubles. And surely, they which are (Somno vinoque Sepulti) overcome with idleness and wine, have not only their cogitations blinded, but are fed as Oxen, fatted for the slaughter. CHRIST therefore, to dissuade men from this sin, & to persuade them to the true use of the Plough-beam, being the very strength of Mortification, and the way to safety, thus exhorteth; Take heed that your hearts be not overcome with surfeitting and drunkenness, and so the day of the Lord come upon you unawares. Again, Watch & pray, test ye enter into temptation, for the spirit is willing, but the flesh is weak: meaning that the flesh having his will, is an hindrance to the good motions & desires of the Spirit, and therefore we should not pamper such an enemy. Again, there is a Devil 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 work of darkness, in the which the Devil domineers to destroy: and therefore Saint Peter, dissuading men from this danger, exhorteth them to be Sober and Watch. In and by the which, as we see the danger of voluptuousness and carnal lusts: so are we taught the true use of Piety's Beam, and persuaded to the same for our own good. The Physicians when they be willing to extenuate men after repletions or corrupt humours of body, 
The order of extenuation of sins. Physician.  prescribe sometimes sweatings, sometimes vomits, sometimes diets, sometimes unctions, sometimes minutions, sometimes cauterizings, sometimes glisters: sometimes exercises, sometimes watchings, sometimes potions. In like sort the sinner which is spiritually distempered with the repletion & corruption of sin, requireth all these points of spiritual medicine, as whereby he may be macerated and prepared for health. The sweatings are Agonies, sorrows, and tears: the vomits are confessions: the diets are abstinences and fastings: the unctions are prayers: the minutions are Almsdeeds: the Cauterizing are persecutions and troubles: the glysteres are the remission of many injuries: the exercises are lawful labours, and works of our vocation: the watchings are waking to virtues, and the withstanding of carnal lusts: the potions are the word of God, and the Cross of Christ, which are called the water of life, and the cup whereof Christ himself drank with his Apostles: Thus hath the Physician taught us to macerate the flesh. 
The good wife teacheth sinners the order of Mortification.   
The like Symbol is taken from the good wife in the allaying of her pot, which being on the fire beginneth to boil over.  
First, she uncovereth the pot.  
Next, if that help not, she in all the haste bloweth on the liquor.  
Thirdly, she casteth in Salt.  
Fourthly, she allayeth it with cold water.  
Fiftly, she stirreth it with the Ladle.  
Sixtly, she withdraweth the fire: and lastly, when no way else serveth, she removeth the pot from the fire.  
In like sort, the sinner swelling in repletion, and ready to break out into the effects of voluptuousness, is advised:  
First, to acknowledge and confess his sins.  
2. To pray to God for assistance.  
3. To hearken to the word of God, and to fear his judgements.  
4. Apply that which is contrary to the humour or cause of the sin.  
5. To be diligent in some honest labour of exercise.  
6. To abstain from the voluptuousness of meats and drinks: and 7. To withdraw ourselves from all those occasions of our sickness and danger.  
All these things require a meet amplification, from the which I am restrained through my desire of brevity to avoid tediousness. Surely this is that strong Beam, without the which, the best man on the earth often falleth, and is annoyed, as king David and king Solomon, yea, as Noah and Lot did, being replenished with wine and fleshly security. Therefore, as we should hearken to the good counsel of our SAVIOUR and his Apostles, so should we pray to the LORD with Agur, Lord give me not Poverty, nor Riches: feed me with food convenient for me: lest I be full and deny thee: and say, Who is the Lord?   

CHAP. XVIII. The 5. part of the Soole, is the Tractorie.  
THe first member of the Spiritual Soole, is the Hope of Remission, 
The hope of Remission.  signified by the Tractorie, (or Lamb, as some call it) which necessarily must be fastened to the former four, lest whiles by terrifying the sinner with continual threats of God's judgements and Spiritual corrosives to cast him down, and to draw him from proud presumption, he should (for want of comforts and relief,) be drenched in utter despair: yet not so, that being a grievous offender, ●ee might be occasioned to presume on Mercy, but, that knowing both his sins with the danger and horror thereof, & repenting, he should not be overwhelmed in fear, but hope for mercy. This rule Paul observed writing to the Corinthians, who having terrified them, by laying before their eyes the terrible examples of God's judgements on the ancient jews in the wilderness, to breed 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 above your power. And this hath been the custom of the holy Prophets to mix sweet things with sour, to this end, that whilst they sought to plaster one wound, they might not make another: but rather (one thing considered with another) they might heal the one, and withstand the other. Therefore have we also thought good, soon after those four hard Corasines before going, to minister this godly Comfortative, the Hope of Remission, which animateth the sinner to follow Piety's Plough, for Hope is To en Toins Senois Phàrmacon, a Remedy in all hard adventures, as said Gregory Nazianzen 
Naz: ad cives Naz: Aug: in Psal 104.  to his citizens. And as another said truly, Qui gaudet in Spetenebit & rem, &c: He that rejoiceth in Hope, shall also enjoy the thing hoped for: but, he that is without Hope, cannot obtain the thing. In regard whereof, this virtue is called the Mother of all endeavours and studies, 
Hope is the Mother of endeavours. Mater conatuum.  engendering not only the will, but also the endeavour of studying, working & prosecuting that which is commenced. By this, the Mariner & Merchant pass over the dangerous Seas, hoping to return home with gain. The husbandman teareth up his soil and laboureth hardly in the field, in Hope to gather the fruits of his travails. The Father puts forth his Son in a far Country at his great charge, in hope he will return home a learned man. By this, the very Rebel sometimes yields himself to the Prince's hand, in hope of pardon, the condemned man hopes for life, the sick man seeing the Physician, looks for health: & to all men, the greatest solace in the concourse of calamities is the Hope of an Alteration: 
Nazian: Eccl 9.4.  whereof the wise man said, To the living there is hope: 
3. Kind●● of Hope.  and therefore a living dog is better than a dead Lyon. By this are we retained in the full expectation of those things which are either promised or wished for. And of this, there be three kinds: the first whereof, is engendered of an Opinion: the second of certain Knowledge: the third of Faith. The Opinionate hope, is either taken from the report of the word of some others: or from some particular examples: or from the conceit of a man's own mind, and is indeed nothing but a bare persuasion, and often proved deceitful and vain. The next, is that which Experience hatcheth, as whereby men having tried the causes by their effects, hope for the like to ensue again. The third springeth of Faith, 
The vain hope.  and being of affinity to the second, expecteth that which Faith assureth, relying on God's promises. Again, that first kind, though but deceitful and vain, hath drawn many men forth, not only to the contriving of many unlawful actions; 
Gen. 3.1.  but also to the adventure of divers & sundry hard exploits: the which Pindare considering, said▪ that many a man it exalted, whom upon a sudden it cast down. Hevah, hearkening to the deceitful words of the Serpent, 
Act. 12.  hoped that she should be made a Goddess, & passing wise, by eating of the forbidden fruit. King Herod seeing that he prevailed in his purpose, against james the brother of john, he proceeded further, and took Peter also, hoping he should have had therein the like success: arguing thus; I had my purpose on james, Ergo I shall have the like on Peter. 
Gen. 4.  cain conceited so well of himself and of his actions, that if Abel his brother were extinguished, he hoped he should be the only promised Seed of the woman, the heir of the world, and live in all peace. The like hope had Absalon against his Father David: 
2 Sam. 15 Mat: 2.  So the other Herod hoped that in the murdering of the Innocent children, he should also murder Christ, and overthrow his kingdom. But (as the wise man saith) Whiles the ungodly hope to have a friend of unrighteousness, 
Sap. 2.16. & 5.14. job. 8 9 ja: 1.10.  they come to nought: for the hope of the ungodly is like the dry thistle flower or dust, which is blown away of the wind, & ●ike a thin scum that is scattered abroad with the storm, and as the smoke that the wind disperseth, and as the remembrance of him that passeth & tarrieth but for a day.  

2 The more certain hope.  The second kind of hope is more assured, for that it is taken from the certain knowledge or experience of things, as whereby men of the same causes hope for the like effects: as from the fire heat: from the water moisture: from the Sun light: and from the night darkness. So in things divine and spiritual, from God's love we expect grace, & upon our true repentance, the mercy of God. Thus we hope as God is our Father, and we are his children, that he will provide for us, according to his good nature, and his loving kindness to others his children. Thus Paul consolated the Corinthians 
2. Cor 1.7  in their affliction. Our hope (saith he) is steadfast concerning you, in as much as we know, that as ye are partakers of the sufferings, ye shall also be partakers of the Consolation: he addeth: for we would not have you ignorant of our afflictions, &c: because we should not trust in ourselves, but in God, who delivered us from so great a death: and thus he would thereof conclude: therefore he will also deliver you, who have the same God for your Father: who are professors of the same cause: who are partakers of the same afflictions with us. Thus the poor prodigal Son, 
Luke 15.  upon certain knowledge of his good Father's nature and love, returned home, hoping to find the fruits thereof towards himself. 
1. King. 20.32.  Thus the Assyrians, having experienced the merciful hearts of the Kings of Israel, came and submitted themselves to the King with halters on their necks. And thus the people having tried and found the great virtue of healing in the Lord jesus, and his Apostles, came & presented their sick before him and them, in hope of help. Such arguments we find abundant, as in the holy Scriptures, so chief in David's Psalms 
Psal 37.  and sayings, among the which, that is notable, where he saith: I have been young, and now I am old, yet I never saw the righteous forsaken: thereof he would conclude, therefore I hope he will not forsake me, which am a righteous man in this, that my sins are pardoned, and I depend on him by my faith. Again, he saith: The righteous man is merciful. As if he would argue: This is a righteous man: ergo, I hope he will show me mercy. For I find it truly tried, that from righteousness, issueth mercy. This is a good hope, and of near affinity with that which followeth, 
3. The best kind of hope, and chief he●e required.  which rising of a true faith in jesus Christ, is defined the sure expectation of those good things promised us in the holy Gospel: as namely, remission of our sins, the righteousness of Christ, the gracious aid and help of God in all our afflictions, the mitigation of our sorrows and calamities, a glorious victory over sin and the devil, and the inheritance of life everlasting, according to the fore knowledge and good will of God in his Son. 
Rom. 8.  This is that which fortifieth patience, & persuadeth the very groaning creature to abide & serve until the day of the adoption of God's children. In this hope said David I believe verily to see the goodness of God in the land of the living. In the same said job, 
job. ●4.  I know that my Redeemer liveth, and that I shall rise again in the last day, and shallbe covered with my skin, 
Heb. 11  and shall see God. In this, the ancient fathers travailed patiently towards the City of the Saints, before they obtained the promises. This is that Helmet of Salvation whereof St. Paul speaketh in the furniture of a true Christian, 
Ephes. 6 Omnium prorum spes, etc.  and the only hope of all the godly (as not only Augustine, but the Apostle writeth that we have an Advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins. For whensoever the ungodly shall forsake his own ways, and the unrighteous his own imaginations, and turn again unto the Lord, the Lord (through this his Son) shall be merciful unto him, for he is very ready to forgive: yea, he will put all his wickedness out of his remembrance: as the holy Prophets testify. Therefore is this part worthily likened to the Tractorie, by the which all Christians are not only consolated in their great sorrow: but also drawn forth & encouraged in the works of their vocation, to follow Christ their Master (though under the Cross) towards everlasting life.   

CHAP. XIX. The sixth part of the Soole, is the ground-Rise.  
AFter the Contrition, Humiliation, Confession, Maceration, & Hope of Remission, there needeth Christian Patience: 
6. Christian Patience.  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 sustain and overcome with an equal mind all adverse & hard adventures whatsoever: the which therefore our Saviour commended to his Disciples in the midst of their afflictions and troubles in this world, 
Mat. ●4. jam. 5.7.  saying: In patience ye shall possess your souless: the like hath james: Be ye patent therefore brethren unto the coming of the Lord. And this is signified by the Grownd-Rise in the Soole of Piety's Plough. This is that piece of timber which is fastened to the foot of the broadhale: and serveth not only for an aid to that part in the staying up of the earth which the Coulter hath opened, but also, for the beating of the stones, clods and earth, from the bottom of the furrow, and indeed standeth in the place of the mightiest assaults of those manifold oppositions, the which notwithstanding being of that force (though of no great bigness) it slideth forth with the Soole, and passeth on in the work pretended, leaving all those stones, clods, and razed earth behind it, as that valiant victor which having slain his enemy in the field, passeth over him, and lets him there lie. And of that nature and force is Patience, which therefore is defined, a voluntary and daily sustentation and toleration of very difficult and hard things for the sake of honesty & utility: or (after the Philosophers) an obedience to Reason, in bearing those hard adventures which Reason persuadeth to be borne, and not daunted with sorrow, that a man should yield to do or commit any thing against virtue, notwithstanding he should die or suffer any pain whatsoever. Neither are such esteemed patiented persons, which overcome with sorrow, are persuaded to perpetrate that which is not agreeable to justice or any other virtues. But the Fathers of our Church defining the right Christian and true Patience, the same (which is here required) have strengthened it with the divine love in jesus, without the which all patience is painful, and every affliction intolerable. He therefore which gladly beareth all labours, 
Cassiodor. True Patience and her office.  afflictions and griefs, laid on him in this life, in the hope of those good things which are to come unto him, and for the love of GOD in Christ, is a right patiented man. He beareth, not against his will, or perforce, but willingly and gladly: not pleasures, but pains: not in hope of worldly promotion, but of the good things of the life to come: not for the love of the world, devil or flesh; but for the love of God: that not deserved by that suffering, or any his merits, but in jesus Christ. This therefore is that virtue (indeed) which obeyeth God, in bearing all afflictions which the Lord commandeth him to bear, and therein is not broken with sorrow, as that we would endeavour any thing against God's will, or grudge at those his corrections. For it is the office of Patience to mollify all sorrows by the acknowledging of God's will, and the consideration of the gladness of his Spirit, to retain hope of good delivery from troubles through Christ: to desire of God mitigation, & ease, according to that saying of the Psalmist, Wait on the Lord, and keep his ways, and he will promote thee, thou shalt see it. john chrysostom 
chrysostom.  gathereth nine degrees of this Ground-Rise. The first degree is, that a man begin not to do any Injustice. Next, that he revenge not his enemy with the like. Thirdly, that he do not that which himself hath suffered, to him that molested him, but to surcease. Fourthly, to expose himself to the sufferance of injuries. Fiftly, to offer himself again to the like. Sixtly, not to hate him that wrongs him. Seventhly, but to love him. Eightly, to do him good. Ninthly, to pray for him. These points are taken from the Doctrine of Christ, 
Mat. 5. 3●.  which he preached to his Disciples on the Mount: I say unto you (saith he) Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also: And if any man will sew thee at the law, & take away thy coat, let him have thy cloak also: and whosoever will compel thee to go a mile, go with him twain. Again, Love your enemies: bless them that curse you: do good to them that hate you pray for them which hurt you, and persecute you. This he saith, to teach how far off we should be from revenge & mumur: and that we should rather be contented to bear yet more and greater wrongs and troubles, then to study or endeavour to revenge or grudge against that which we have already laid on us. Our Lord to persuade to this virtue, produceth one sound reason: That you may be the children of your Father which is in heaven. As if he said: God is patiented and long suffering: he is your Father, ye are his children: it is meet that ye should therein be conformed to your father, which saith; Be ye holy, as I am holy. Christ might have produced the example of job, that patiented man, as james did: or of Abraham, of joseph, or of Moses, as Stephen, and Paul did: yea, he might have brought his own example, who (as the Scripture testifieth) being stricken, he struck not again, 
God is called Patie●t  but patiently bore our sins and our punishments in his body on the tree: and was the most perfect pattern of this virtue, far beyond all them that ever lived in the world: but he bringeth forth God his natural father, and our heavenly father: and as he declared therein both his true nature and obedience to his natural father: so would he that we also through him should be therein conformed and made like to our heavenly father, and might thus argue: God is patiented, and he is my Father: therefore am I also patiented, which am his son. God is patiented, and he is your Father: and I am patiented, which am his Son, and your Brother, and Saviour. Therefore should ye also be patiented which are his children, and my brethren, and by me preserved. Again, God is patiented to you ward, therefore should ye also be patiented, 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 Lord's field, or meet qualified for this Spiritual Plough, without patience. For by this, hard things are easy: grievous matters are made tolerable, and sour things seem sweet. The contrition of the heart, the humiliation of the mind: the confession of the mouth, the narration of the flesh, and the hope of remission, is mightily confirmed and established by this Christian virtue. Therefore let us hearken therein to the Lord and his holy Apostles, which exhort and persuade us to help on the Plough, with this powerful Ground-rise.   

CHAP. XX. The seventh part of the Soole, is the broad Hale.  
THe sixth member of the spiritual Soole, 
Conversion of mind.  is called Stiva, and englished the Handle, or Hale, on the which the Ploughman holding his hand by winding and wilding the same, turneth the Soole, and correcteth the work, comparable therein to the Mariner, who holding the Helm of his Ship, turneth about the same, and correcteth the error of his course at his pleasure. And of this (as having a double use) there be two sorts, as whereon either hand of the Ploughman might lean for the better framing of the work. The one is called the Broad handle, the other the Round-handle: to the former is fastened that which is called the Ground-rise, by the which the furrow is cast up and fully perfected: and this noteth the Conversion of the mind: as the other the correction of the action: both the which are no less necessary, than the turning of the turfs, and amendment of the faults. For the turf being thereby loosed from the ground, must be altered, as that which was before downward, turned upward, and that which was upward turned down. Again, by this kind of correction, that which was old, must be renewed, and the spiny turse changed into a gentle soil. But first of the former.  
By this is meant the altering of the affection, and the conversion of the mind. It is well known, that the mind in his right nature is the same by whose light all inferior virtues are directed and governed, and by the which (being well qualified) a man is made able to judge between truth and falsehood, good and evil. But without this (as devoid of reason, which hath her seat in the mind) a man is comparable to the perishing beast. Here was it where the Lord imprinted the image of his nature, and happy had been our condition, had not that sovereign image been taken from sinful man. But (as saith the Wise man) Man sought out many inventions: yea, the Serpent as a venomous Salamander infected this part of man's soul, which being thereby as the root of a tree poisoned, could thenceforth naturally yield no wholesome fruit. 
Isa. ●7. ●0 Rom. 1.18  Thus man having his mind surcharged in most pitiful wise, fell out of his wit, as one cast into a lewd mind, in the vanity whereof he walked, having his cogitation darkened, and became a stranger from the life of God, through the ignorance that is in him. But seeing the Lord is willing man should be restored and brought home, he giveth him by his spirit, an alteration of mind, being changed from evil to good: from the devil to God. And this God chief required in that word of the wise man; My son, give me thine heart: for having thine heart, I shall easily have thy body also. 
Man's heart and man's mind.  We may here note, that the mind, and the heart of man, do often signify one and the same thing in the Scripture, as the fountain or root of all his cogitations, words, actions and endeavours. Adam had turned his mind or heart from God, when he listened to his wife, and turned to the Serpent: but then he began to turn again, when he ackowledged his sin, and sought to the Lord for mercy. The Israelites in the Wilderness had forgotten God that made them: but then they began to remember him, and to change their minds, when they began to repent. So the jews captived in Babylon for their aversion & forgetfulness of God, 
Psal. 137.  began at length to turn towards him, and remember Zion. Thus also Manasses, and David, and Solomon, and Peter, and Paul, turned from their former wicked lives, wherein they had offended the Majesty of God, and came home again, humbly acknowledging their errors. And this is that which our Saviour teacheth in the coming home of the lost Son to his Faher, against whom he had sinned, being now of another mind and constitution than he was when he went from home. Saint Paul perceiving 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 minds. 
Rom. 12.2 1.  And S. Peter 
Pet. 4.1  put for our example Christ jesus, to whom he would we should in mind be conformed. 
jer. 31.  And this the Prophet understood in the person of the children of Ephraim, who had been estranged from God's grace, and now desired to be reclaimed and received into favour again, saying: Convert thou me, and I shall be converted, for thou art the Lord my God. But David, 
We need new hearts.  to show 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 work must be framed not of any thing in ourselves, 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 work: for the word to create, is to make something (not, ex praeiacente materia, but) of nothing. For so indeed need we to have new made hearts, that the holy Spirit may again be renewed to us in the same. For it is certain, that we have turned away from the Lord, with the Prodigal Son, and loving darkness more than light, have thought the pleasures of sin for the time, better than the divine graces which last for ever: wherein we must confess with David & Daniel, that we have egregiously erred, transgressed, and offended against God and the Angels. But now we are better resolved, and thinking more reverently of the Lord in goodness, are by this, ready to renew our former love, and turning our hearts again unto our God, do endeavour to serve him in singleness of mind. This is that which the Prophet joel would persuade, when he saith; Rend your hearts and not you garments, 
joel. 2.13.  and turn to the Lord your God. Lo this is that first Plough-handle, and such is the true use thereof. Now let us 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 Broad Hale, is signified the turning about, 
7 Correction of the words and works, etc.  and correction of the heart, mind, and inward affection of the Soul. Now by this second, called the Round-hale, there is noted also a correction of man's words, works, actions, conditions, and endeavours, that therein the conversion might be not only in the mind or inward man; but also without in the members, & so in the whole man is a perfect conversion, answerable not only to the Greek Metonoiah, but also to the Hebrew Teschubah, the altering or renewing not only of the mind, but of the whole man. That is the meaning of the Prophet, when he saith: Turn again unto the Lord: Convert thou us, and we shall be converted. The order thereof we may learn from the practice of the cunning Physician, who endeavouring to alter the constitution of his sick Patient, apply to cold causes, hot medicines; and to hot humours, cold things: as that with the cause of every malady, 
The order of conversion.  might with his contrary be best mastered and suppressed: the like we may take from the usage of the husbandman, who into his hungry fields brings the fattest soil, into snapy and wet places hot lime, ashes and sand, into high earth the sound marrle, and into stony ground, the cleanest worth. Even so in this conversion, it is required, that against wicked vices, there be opposed all godly virtues.  
Thus taught our Saviour Christ, who came into the world to save sinners, and thereto (as Simeon prophesied) to be the downe-falling, 
Luk. ●.  and the uprising of many in Israel: which is meant not only of sundry persons diversly affected, to whom he allots a contrary retribution, but also of one and the same singular person or persons in whom he destroyeth the kingdom of sin, that in the same he might set up and establish the kingdom of righteousness. And in this he wrought the ruin of pride, by his humility: the ruin of avarice, by his liberality: the ruin of luxury, by his chastity: the ruin of envy, by his charity: the ruin of gluttony, by his sobriety: the ruin of wrath, by his patience: the ruin of sloth, by his diligence: in a word, the ruin of all wickedness, by his righteousness. A certain man endeavouring to persuade to this pattern, counseled, as thus translated: 
Unto the sickness of the Soul,  
the contraries apply:  
Give Niggard of thine own,  
thou wanton, bend to chastity.  
Turn Envy into love,  
and Pride to good humility:  
Yield Glutton to Sobriety,  
thou wrathful, patience love:  
In fine, to bridle youthful flesh,  
the Rod of Nurture prove.   

Luk. 3.5.  This rule taught john the Baptist in his preaching of Repentance: Let every hill be brought low: let every valley be filled up: let things which are crooked be made strait, and that which is rough be made plain. The same Ezechiel hath without a metaphor, saying: 
Ezec. 18.21.  Let the ungodly man turn away from his ungodliness, and do the thing that is right. And Daniel counseling Nabuchadnezar thus. Break off thy sins by righteousness: 
Dan. 4.  and thine iniquity by mercy. The meaning is, that men should cast away the deeds of darkness, and put on the armour of light: that the error of their lives might be redressed, and themselves turned to the truth, and brought from the power of Satan, unto the Lord their God.  
This is the enkindling of the black coal, which having fire in it, shineth bright: yea, this is the well culturing of man's untrimmed land, whereby the face and form thereof being changed, renewed, and all things perfected, he is made liable both in body and mind to the heavenly and sovereign seed. Howbeit, we must never forget this, that both the beginning, the proceeding, and the effecting of this holy work of man's Conversion, is not of man's own will or ability: but that which belongeth only to his grace, who hath created him, and by his Spirit in his Son, reneweth them which belong unto his kingdom. The necessity and manner of the Lords divine work therein, he declareth in his disputation with Nichodemus, concerning the same, saying: Verily, verily, I say unto thee, 
Io. 3.5.  except that a man be borne of water, and of the Spirit, he cannot enter into the kingdom of God. Where he meaneth the Spiritual water, whereby we are baptised by the holy Ghost into newness of life. The which being an especial work of God, not only above man's ability, but far beyond his wisdom to conceive, he is bound to ascribe the praise thereof unto the Lord, and with continual invocations and prayers, desires of his goodness, that as he is most willing to work this conversion in us by his Spirit, we may not any way refuse the good motions of the same, but evermore yield ourselves ready both in mind and members, to suppress vices, by the exercises of holy virtues, and to turn away from all evil, to follow and incline unto all that is good, by the help and grace of God, in his son jesus.   

CHAP. XXII. The ninth part of the Soole, is the Chain.  

8 The combination of Virtue.  AFter the two Hales or Handles, we regard the Chain, or Iron-Rope, the which being fastened to the Tractorie, and grappled to the yokes, the whole Soole is pulled forth by the Oxen. This Chain or Rope is made of many Rings, or links, fastened one within an other, so as one of them being drawn forth, all the other must of necessity follow. To such a matter aimed those ancient, 
The three Graces.  wise, and grateful men, who framed their three (Xarisetes or Graces, so as Xaris charin pherei) One grace held, supported, or provoked an other. By this, is fitly depainted the true combination & provocation of those motions which are agreeable to the law of God, inspired and kindled by his divine Spirit: yea, those very heavenly virtues and graces which are derived unto us, by a measure from the fullness of Christ, and are appointed to sustain and follow one an other in these persons regenerate. Of this spoke Saint john, when he said, that From his fullness, we all receive Grace, 
joh. 1.  upon Grace: or, one virtue following an other. And no doubt, of the same spoke Paul, when he would, that such as believed, should thereto add, not only virtue, but Proceed from virtue to virtue: that is, to add one virtue to an other, until they were made perfect in Christ. But Saint Peter jumpeth just to the Graces, 
1. Pet. 15.  and numbereth up six particular Links for this Chain, saying: Give ye all heed, that ye minister in your faith, virtue: in your virtue, knowledge: in your knowledge, temperance: in your temperance, godliness: in your godliness, brotherly kindness: in your brotherly kindness, love. Whereas he saith, Give ye all heed, that ye minister in your faith virtue, etc. He meaneth not, that the power of the action, or the disposition of these virtues is our own: but that as we should neither resist the holy motions of the Spirit offered us, nor receive the graces of God in vain: so we should gladly yield ourselves unto the Lord, and receive by the hand of a lively saith, from his goodness, Grace upon Grace, and Virtue upon Virtue: as such, as being well taught, under our heavenly Father, might honour and serve him in holiness and righteousness. Lo this is that infringeable Chain of Piety's Plough, comparable to that complete armour of God, the which S. Paul would a Christian should put on, and the which in this Chain, 
Ephes. 6.  are aptly linked and framed together. Whereof the first is Verity: the next, Righteousness: the third, Readiness for the Gospel: the fourth, Faith: the fift, Hope: the sixth, God's word: the seventh, Prayer, etc. This Chain is so necessary for the Spiritual Ploughman, as that without it, the Plough cannot proceed: but having this holy combination, and provocation of all Virtues, the Plough proceedeth with good speed, and all prosperity, as strong in the Lord, and in the power of his might.   

CHAP. XXII. The tenth part of the Soole, is the further wheel.  
IN Piety's Plough, there be two Wheels, as whereon the Beam is carried by the Axle, 
9 Meditation profitable.  and the Soole more steadyly directed forth in the land. Albeit that in some places, the fields are turned by the Soole, without wheels: yet, as the Husbandman findeth the commodity, so doth he commend the right use of the same. The two wheels 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 mind according to nature, from things which are without ad principatum, to the chief rule or head: which then is most profitable when it hath for his chief object 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 own safety. And well is this virtue likened to the Wheel in three points. First, for the figure: secondly, for the conjunction: thirdly, for the motion thereof.  
The figure is round by the which (as the Philosophers note perfection) we may understand the soundness of holy Meditation: for as the wheel is of every part perfect, as that there needeth not either addition, or diminution: so is the Meditation of the believing Christian perfect, as the Lord is perfect. Mat. 5.  
The Conjunction is of divers parts, and so, as of two or more than 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 old and new Testament, of Moses, the Prophets, and the Psalms, of the doctrine evangelical, Apostolical, and Historical, and so, as it the thing figured were seen in the figure, & the figure in the thing figured, in an equal proportion: as then when the holy Prophets by a strong meditation in the things to them revealed & foreshowed long before the things were accomplished, saw the same, and thereof used often the preter or present tense, for the future. This Ezekiel 
Ezekiel. 1.  saw in a vision, a wheel in the midst of a wheel: this Solomon taught, that one thing should be considered or meditated on with another, that men might attain to wisdom. For in our meditations it is meet that we observe the true proportion of those parts and members which are to be conjoined: as the Law with the Prophets, faith with obedience, hope with charity, goodness with grace; the Father & the Son, Christ jesus and his Church, the Church and her children, the death of Christ & his resurrection, his ascension and his high glory, man's election and glorification, his justification & his sanctification. What man is without Christ, and what he is in Christ: what God hath done for us, and what he requireth of us: etc.  
The motion of this wheel is circulary, to the which beyond all other motions, the Philosopher's attribute perfection, in the which the singular consideration and right use of those excellent objects are signified, in the use whereof, after the end of our meditation, we should begin again, and orderly proceed in the circulary motion of the Wheel. 
Mat. 2●. 40. Phil. 3.1.  Thus the Lord jesus praying to his Father, spoke the same words three times: and Saint Paul to the Philippians said, that it grieved him not to write unto them oftentimes the same thing. Thus we are taught to pray every day to the Lord for our daily food, 
Mat. 6.11  and for the forgiveness of our sins, both in the morning, at noon tide, in the evening, and in the night season. This also intimated Solomon, not only in that he saith, 
Eccl. 11.2  Remember thy Maker the sooner in thy youth: but in that, Give a portion to seven, and also to eight: as that, when we have ended one week, (which consisteth of seven days) we should begin again (with the eight day) another week. And in this circulary motion, we should ruminate Paul's wheel of fourteen spokes. 
Act. 17.  As first, that there is but one chief & best good thing, which is God. Secondly, that he alone is author of all good things, both in heaven 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 works of men's hands. Sixtly, that he hath need of no man's help. Seventhly, that he disposeth of his riches to every man. Eightly, that he is the creator and maker of mankind. Ninthly, that he placed men on the earth. Tenthly, that he is every where, filling every thing. Twelfthly, that in him we live, move, and have our being. Thirteenth, that he is honoured, not with gold, silver, or any outward things. And fourteenthly, that in Christ jesus our Mediator, he is good and gracious unto all men. Here also we are to meditate, how the majesty, power, justice and mercy of God, is both declared and confirmed to mankind: first, by creation: next, by sustentation, government, and administration: thirdly, by many examples of things supernatural and strange: four, by the common consent and voice of all men: fifthly, by the ordinary sense of his goodness: sixtly, by the secret and just testimony of conscience: seventhly, by the manner of his judgements: eightly, by the authority of the holy Scriptures: ninthly, by the opinion of the Philosophers: and tenthly, beyond all others, by the sending of his only Son into the world. Furthermore, looking on myself, I am to consider (and not to forget) at all times, how far not only others, but also myself have erred & sinned from the scope of my calling and direction of the Law, and have need to be reform and conformed by & to the same. Also I am to think on the Articles of my belief, of the holy petitions in the Lord's prayer, with the ten Commandments, reading them on my ten fingers: also of the wickedness of the world, the vanity of the flesh, the malignity of Satan, the misery and mortality of man, the certainty of death, the uncertainty of his coming, the last judgement, the pains of the damned, and the great felicity of the Lords elected Saints. To be brief, I am to hearken to Saint Paul in this matter, who writing to the Philippians, thus exhorteth. 
Phillip 4 8.  Whatsoever things are true: whatsoever things are honest whatsoever things are just: whatsoever things are of good report: if there be any virtue: if there be any thing praiseworthy, meditate on these things: (chief in this how ye may obtain and perform them) and the God of peace shall be with you. All these and such like things are to be ruminated in a circulary meditation, as whereof may be framed an healthful Round or Wheel, whereof is made a very vehement motive to true Mortification.   

CHAP. XXIIII. The eleventh part of the Soole, is the near Wheel.  
THe second Wheel of this Plough, 
10. The second wheel noting perseverance.  is Continuatio Actionis, the continuance of the action: which is the constant, stable, and perpetual perseverance in the reason or way well considered of, and not, unaptly likened to the Wheel in this, that as the Wheel in his winding, beginneth to wind again there where it lastly ended, and the circle or compass thereof is without end: so should the end of one good meditation be the entrance into another: one good word should bring in an other: and one charitable action performed, we must begin an other: chief every good action, study, or endeavour once begun, must not be given over or delayed, but holden on and continued to the end. This doubtless was intimated by that mystery in the Law, where the tails of the beasts were commanded to be offered up in sacrifice, together with their bodies. The same meant the Prophet Hoseah, when he commanded the people to seek the Lord until he came to rain righteousness upon them: 
Hos. 10.  & that intended Solomon, when he said; that the end of a thing was better than the beginning, as from whence the censure of either good or evil is best taken. The wild Ass overcometh the Lion and the Wolf, not by strength, but by continuance of course. Neither without perseverance is the battle won by the fight, the crown gotten by the victor, or the goal achieved by the runner. So saith our Saviour, He that goeth to the Plough and looketh backward, is nothing fit for the kingdom of heaven. But, If ye continue in my words, then are ye my very Disciples, and ye shall know the truth, and the truth shall make you free: yea, he that continueth to the end, the same shall be saved. Lo, this is that Wheel, by the which Piety's Plough aught to proceed without fear or fainting, until the action in hand be fully effected for the praise of God, and benefit of man Saul the king of Israel, wanted this Wheel: so did judas the traitor, Demas, and such other Apostates, execrable to God, and odious before men: but Abraham, David, Daniel, Paul, john the Baptist, and john the Evangelist, continued their course and calling, being therefore blessed with the Lord, and commended of all good men. Thus having perused the two Wheels, we are next to consider of the Axel-tree whereon those Wheels are carried in Piety's Plough.   

CHAP. XXV. The twelfth part is the Axle.  
AS the two Wheels of the Plough are combined and carried by the Axletree: 
11. Wholesome prayer.  so is that Christian meditation and godly Perseverance in the good action, mightily combined and supported by godly invocation therefore worthily resembled in the same. This is that true virtue which cometh of that true Good of his Son jesus, and of the Holy ghost, and desireth the good things, not only of this life, but also of the life to come. This is that, which fight against all doubtfulness, doth promise us to be heard, & that we shall thereby obtain the good things desired for the sake of the Mediator. Therefore, as the Lord in the old Testament hath commanded men to call upon him in troubles, with a promise to hear and help: so the holy men of that time have duly observed it. Again, as in the new Testament, our Saviour hath both taught and commanded his Apostles to pray in his name to the Father, for daily food & necessaries of nature, for pardon of trespasses, for their defence against the devil, and such: so they thinking it needful, and finding the benefit thereof, have not only duly observed it, but in their doctrines and good counsels taught and exhorteth all others to do the like: not only for themselves, 
Ephes. 6.  but for all estates and conditions of men. Surely this is that spiritual Axletree which holdeth together the Wheels, and beareth up the Beam, and that very virtue of the Spirit, whereby it pieaseth God (hearing our prayers) to help our weakness, and to direct us to the effecting and perfecting of all other virtues. 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 prayest, thou talkest with God. An other calleth it an humble conversion to God, 
Hugo.  with the mouth of the mind, assisted with faith, hope and charity: 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 up to heavenly things, yieldeth him more capable and worthy to conceive the spiritual good things. This doth our Saviour Christ worthily confirm, when he saith, that his Father giveth the holy Spirit to them that ask the same of him in his name: by the which Spirit, he meaneth all the graces and blessings of the holy Ghost. Therefore he saith again to his Disciples, Ask and ye shall receive, that your joy may be full. Wherefore when we have assayed to frame the Soole of all the former members, and know that yet there remaineth in us many deserts, let us devoutly convert ourselves to GOD our heavenly Father, in hearty and humble prayer, that it would vouchsafe him of his power and goodness in Christ, to supply all those our defects, and feeling the sweetness thereof, not forget to glorify him with the Psalmist, saying: Praised be GOD, which hath not put back my prayers from him, nor his mercies from me.   

CHAP. XXVI. The thirteenth part of the Soole, is the Key.  
IN the twelfth place it is required, 
12. Faith wholesome.  that we consider of the Key or Pin, whereby the Beam is fastened to the Tawe, and the Soole set either higher or lower, deeper or shallower, as occasion requireth, according to the nature of the ground, and discretion of the Ploughman.  
By this Key, is signified that true faith in Christ (before spoken of) whereby Righteousness is apprehended, and we justified and approved before God. For after the proportion of our faith, and quality of our belief, all those excellent graces and virtues are either lifted up or let down, 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, whatsoever is done is acceptable to the Lord: and whatsoever is wrought without it, is sinful and vile: for whatsoever is done without faith, is sin (by the testimony of the Apostle) therefore it is impossible without faith to please God. He that believeth in the Son of God hath life: 
Aug. de verbis apostoli petr. serm. 27. Et lib. 1. de pecca. ivait. & remiss. c. ●0. de Civit. Dei li. 13. ca 4.  because that faith is the beginning of a good life, to the which also belongeth eternal life. As this is that foundation of things hoped for, and the assurance of that which is not seen, (tunc est fides, quando expectatur in spe, quod in renondum videtur) so is it made the very hand of the soul, whereby we take hold on jesus Christ▪ and apply unto ourselves by his grace, all his justice, merits, and virtues, whereof we be said to be justified by faith, because it pleaseth the Lord to impute his proper Righteousness and virtues, to such as apprehend the same by faith. By this, Abel offered up unto God a more acceptable sacrifice than Cain: 
Heb. 11.  by this, Henoch was reported of that he pleased God: by this, Noah moved with reverence, prepared the Ark: by this, Abraham being called of God, gladly obeyed him: by this, Sarah being well nigh a hundred years of age, had strength to conceive seed: by this, Isaac blessed jacob and Esau, concerning things to come: to be brief, by this, Moses and josuah, and Rahab, and Gideon, and Barach, and Iepthe, and Samson, and Samuel, and David, and the Prophets, obtained a good report, subdued kingdoms, wrought righteousness, obeyed the promises, stopped Lions mouths, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the army of the enemies, etc. For this is the very key, even the key of the son of David, which openeth, and no man shutteth: and which shutteth, & no man openeth. And as without this no man pleaseth God, but being judged sinners, are shut out from his favour and abandoned: so by this virtue of the Spirit, and power of grace, are offered and performed unto us that eternal happiness and peace, and all those heavenly treasures which our faithful hope expecteth. Worthily therefore said our Lord to such whom he was willing to help and preserve, Have faith in God. For he that believeth is made holy (by the divine grace) to remove mountains, yea all things are made possible unto him. Finally, this is the faithful promise of him that is the very truth, & cannot lie, that God loving the world, 
joh. 3.16.  hath given his only begotten Son to this end, that all they which believe in him, should not perish, but have everlasting life: and that the righteous man shall live, not by any his own works, wisdom, ability or merits, but by his saith. 
Hab. ● 4.  This is that faith which cometh to a man, by hearing of god's word, which is brought unto us by his servants the Preachers, 
joh. 20.  who are sent unto us from the Lord, to preach the same. To this end, that men might believe, & that in believing they might have life through the name of jesus. And as the Pin in the Soole, is fitly placed in the very midst of the same: so is faith mightily peazed between all other virtues, as the very strength, by the which they are fortified and tied together.   

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

Spiritual love.  THere now remaineth one other thing in this Soole, no less necessary than any of the former: yea, and that without the which, all the former members of the same are nothing available to this spiritual husbandry. That is, the Tawe, or that iron Rope which embracing the Beam, assureth it to the Tractory or Lamb. By this is meant that Spiritual Love, which is so often commended and commanded unto the brethren of Christ, as whereby, not only the mortification of the flesh is fastened to the faithful hope, and so the former is the better sustained and performed by the latter: but also the whole Soole, with his parts holden together by the help of the Key of Christian faith. This is that sweet delight of a man's heart towards 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 joy in having it. Neither if man's heart be good, can it be good of any other occasion, then by loving that well which is good: nor can the same be evil, if ever it be of any thing else, saving in not loving well that thing which is good.  
As this Taw is made of three or four iron rings, or links of iron fastened one wtihin an other, in the order of a chain, the greatest whereof compasseth or embraceth the Beam: the second linked to the first, the third to the second, and the fourth to the third, which is also assured to the Tractory or Lamb. So in the spiritual Taw, which is Love, there be four kinds or branches. 
4. Branches of love.  The first (which is the highest & greatest) is the Love of God the Father: the second, is the love of God the Son: the third, is the love of God the holy Ghost: the fourth, is the love of man: of God the Father, as our Creator and maker: of the Son, as our redeemer and Saviour: of the holy Ghost, as our sanctifier and consolator: of man, as our neighbour and brother.  
Therefore it is commanded, that we love God the Father, with all our hearts, strength, soul, mind, and whatsoever else we have. Love him, for he loved thee first: love him, for he sent his only Son into the world that thou shouldest live through him: love him, for he is thy Father, thy King: thy God, and best good for ever. This is well resembled by the great Ring in the Taw, which embraceth the Beam, and pulleth on those other parts which follow it: (by which Beam (as is before said) is signified the Maceration or mortification of the flesh.) For as this Ring of the Taw compasseth the Beam, so Love compasseth or embraceth true maceration of the flesh in the godly, who after the example of Christ (being persuaded through Love to take our flesh, & therein to be macerated & mortified) we are well pleased for the love & good affection they have to God, to suffer and sustain hunger, cold, nakedness, watchings, travails, persecutions, and all afflictions, whereby the flesh is often manifested and subdued to the Spirit. For this loving Taw, 
Raban. in sermon.  esteemeth nothing hard, nothing bitter, nothing heavy, nothing deadly: what hard irons, what bitter wounds, what intolerable pains, what mortal pangs prevail to daunt Love, which is a shield impenetrable against all darts, withstanding all swords, contemning all perils, and diriding all deaths? Thereof could the most holy Spowsesse say: 
Cant. 5, 6, 7.  As strong as death is Love: much water cannot quench it: neither can the floods drown it: If a man should give all the substance of his house for Love, they would greatly contemn it.  
Touching the second, which is that Love to the Son, 
Psal. 2.  we hear the Psalmist say: O kiss the Son, lest he be angry, and so ye perish by the way. Again, He is the Lord, 
Psal. 45.  and worship thou him. To this the holy Apostles oft persuade, and beyond all others, 
1. joh. 1.  that most lovely Apostle in Christ is in this very emphatical: and the Lord jesus himself (as he exhorted his Apostles and followers to this virtue) so he willed them to express the same by the keeping of his commandments, 
joh. 21.  by feeding his flock, by mercy & charitable actions. The reasons may be taken from the words of the Psalmist, where he saith; Kiss the Son, etc. That is, first he is the Son of God the Father, & of right aught to beloved: next, if we love him not, he will be angry: thirdly, if he be angry, he destroyeth them that provoke him: four, if we love him, we are blessed: fifthly, he is the Lord our God: sixtly, he is our King, our Priest, our Prophet, our Saviour, our Mediator, our life: 
Psal. 2. & 45.  & who should not love his King, his Priest, his Prophet, his Saviour, his Mediator, his life. The Apostles have 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 uterum virgins, etc.  love his Love (saith he) who for thy Love came down into the womb of a virgin, and there made a copulation of his Love with thy Love, by humbling himself and exalting thee, and conjoining the light of his eternity to the vile slime of thy mortality. Moreover, touching the nature, operation and utility of this Love in ourselves, from whence spring no mean causes to persuade us. An other in a certain sermon calleth it fire, light, honey, wine, and the Sun. Fire in meditation, purifying the mind from all blemishes: Light in prayer, illuminating the mind with the clearness of virtues. Honey in thanksgiving, sweetening the mind with the dulcor of divine benefits: wine in contemplation, consolating the mind with cheerful delectation, and a bright Sun in the eternal happiness, clarifying the mind with gladsome and wholesome light, brightening the mind with unspeakable joy and eternal gladness. This therefore is a most divine treasure, the which whosoever hath it, is right rich, and whosoever hath it not, is wretched and poor.  
The third link is that love of the holy Spirit, when feeling ourselves both sanctified & comforted by the pleasant beams of the same, we are so ravished with the love thereof, as we embrace his most excellent graces, not only in ourselves, but also in all others. This is that Spirit of wisdom and understanding, of counsel and strength, of knowledge and of the fear of God, the which resting on Christ, made him prudent in the fear of the Lord, the which all Christians do both admire and praise before all the virtues of men. 
Isai. 11.2.  The same from his fullness dirived unto men, hath distributed diversity of gifts, and the manifestation of the Spirit is given to every man to edify withal. 
1. Cor. 12.7.  For one from thence hath the word of wisdom: an other the word of knowledge: an other faith: an other the gifts of healing: an other the operations of great works: an other prophesy: an other discerning of spirits: an other diversity of tongues: an other the interpretation of tongues. And all these things worketh the same spirit, distributing to every man severally as he will: the which are to be accepted and commended with ardent love of this spirit. Besides this, by this Spirit is Christ jesus present with us in the world, even unto the end thereof. For he saith, I will be with you always: and where two or three Bee congregated in his name, he is in the midst of them; that is, by his Spirit. By this we have our consolation in this world, and therefore he is called the Comforter: as he saith: I will send you another Comforter which shall remain with you for ever. 
joh. 14, & 16.  This is the same which assureth us in our spirits, that we are Gods children: and to be short, by the help of this Spirit, we behold God's face: for he sanctifieth us, without the which we cannot see the face of God. 
Heb. 12.14.  Therefore we are to embrace him and his rich graces with faithful and godly love. These things Augustine deeply perpending, made his prayer unto the holy Ghost in these words; 
Sanctum opus in me spira ut cogitem, etc. In epist. ad quendam comitem.  Inspire in me a good work, that I may think thereof, provoke me to perform it, persuade me to love thee: confirm me, that I may retain thee: keep me, that I lose thee not.  
The fourth link of this spiritual Taw, signifieth the love of our neighbour. We cannot be ignorant both what the Lord in the Law and the Prophets, and also in the Gospel, biddeth in this point: as namely, that we should love our neighbour as ourselves. And this also the holy Apostle (especially St. john the evangelist) in their Epistles, labour to persuade all Christians under that word (agape) that is, 
Charity.  Love, or Charity, which is a right divine faculty inspired into our hearts by that divine Spirit, by the which we ever wish well unto our neighbours, and according to the measure of our ability, study to help and benefit him, for Christ his sake, and in the name of God. The true nature of this lovely link is well defined before in the word Mercy, the which (as Christ teacheth) the Lord requireth of man towards man (to declare his justice) beyond all  offerings, 
Mat. 9 Mich. 6.  and external sacrifices. And to this are we moved (besides the former causes) in that the nature thereof is good, the use profitable: we are brethren, the sons of one Father, of the same baptism, the same faith, the same family: people of the same God, heirs of one inheritance, and partakers of life together, through one Mediator and Saviour.  
Now Saint Paul conjoining together those four Links, confirmeth Love to be the perfection of the Law: that is, the same wherein is performed our duty both to God and man. And speaking of the nature, dignity and office thereof, he thought he could not sufficiently exalt the honour of the same: 
1. Cor. 13.  but thus he saith. Though I speak with the tongues of men and Angels, and have not Love, I am as a soundiing brass, or tinkling Cymbal. Though I had the gift of prophesying, and knew all secrets, and all knowledge: yea, if I had all faith, so that I could remove mountains, and had not Love, I were nothing. And though I feed the poor with all my goods: and though I give my body to be burned, and have not Love, it profiteth me nothing. Love suffereth long, is bountiful, envieth not, boasteth not, is not puffed up, disdaineth not, seeketh not her own, is not provoked to anger, thinketh not evil, rejoiceth not in iniquity, but rejoiceth in the truth: suffereth all things, believeth all things, hopeth all things, and endureth all things. Love never falleth away, though that prophesyings be abolished, or the tongues cease, or knowledge vanish away. Again, 
Verse. 13.  Now abideth Faith, Hope and Love: these three, but the chiefest of these is love. Therefore Saint Augustine perusing Paul's praise of this most honourable virtue, seemeth to recapitulate his manifold members in his description thereof. Thus is (saith he) a right Will turned utterly away from all earthly and present things, joined in separable to GOD, and united with a certain fire of the holy Spirit, from whence it proceedeth, and is said to be enkindled, estranged from all filthy pollution, ignorant of corruption, impaired with no kind of immutability: superior to all things 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 sum of all good actions: the health of manners: the end of the heavenly laws: the death of all crimes: the life of virtues: the strength of the fighters: the palm of the victors: the armour of sacred minds: the cause of good deserts: the reward of the perfect, that, without the which, no man pleaseth God: fruitful in the repentance, gladsome in them that profit: glorious in those which persevere: victorious in the Martyrs: profitable in all believers: the same, in the which every good work whatsoever, hath and holdeth life. Finally, because Saint Paul hath conjoined together faith, hope and love, we find them so placed in this Soole, and conjoined, that albeit we may distinguish them, yet divide them we may not: for it is necessary the one hold fast by the other, nor worketh the one without the other. The Taw is stayed with the Key or Pin, and reacheth from thence to the Tractory or Lamb: where, by the Key is signified Faith: by the Tractory, Hope: and by the Taw, Love: as before it is declared. Which three having their several offices, may well express the same in three words: Faith saith, I assure it. Hope saith, I expect it. Love saith, I tend towards it. For Faith is assured of the good things which God hath promised, nor doubteth she of the performance of his word, knowing him to be righteous. Hope with a longing desire, ever expecteth and looketh to obtain those good things which God hath promised, and faith hath assured, and therefore is not weary. Love in the daily exercise of the divine virtues and fruits of faith, standeth not still gaping for the same without her dutiful endeavour: but worketh righteously, and tendeth towards the attainment of that which is promised, assured and hoped for. Lo, such a precious jewel is Love! Such a powerful Taw hath Piety's Plough. And thus have we the Soole thoroughly performed.   

CHAP. XXVIII. The Oxen which draw forth the Soole of Piety's Plough.  
AS we have thoroughly perused the Soole of Spiritual Plough; so now is it meet that we also peruse the Oxen which draw the same: wherein we may consider three principal points: viz.  

First, those Oxen.  
Next, their Labour.  
Lastly, their Reward.   
First, 
1 The Oxen  we might (after the mind of some men) understand by those Oxen, the Commandments of God: partly in regard of the number, partly for the office. 
10. Oxen.  There be ten particular Commandments in both the Tables of the Law, which stand as for five yoke or couples, whose strength is the force of true Contrition, and the powerful draft of godly repentance, by the which man's hard & uncircumcised heart is fallowed and prepared for the seed, whereof the Apostle called it a Schoolmaster unto Christ: for they draw or force men to Christ, in whom there is found mercy and perfection.  
Howbeit, there be other lively Oxen the which the Master husbandman hath both prepared, yoked together, and persuaded to draw strongly forth this Spiritual 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 spiritual work, 
Deu. 25.4  to Oxen. Thou shalt not must the mouth of the Ox that treadeth out the corn. This he taketh out of the Law: and that we might the better understand his meaning, he addeth: Doth God take care for Oxen? As if he said: God doth not so much respect the Oxen themselves, as he doth men, for whose sake this was written: for the labourer in the lords work is worthy of his hire, as the labouring Ox requireth to have his fodder.  

2. King. 19 19  We find in the second Book of the Kings, that when Eliah went forth to anoint Elishah for a Prophet in his place, he found him in the Land ploughing with twelve yoke of Oxen, and himself with the twelve. 
12. Yoke of Oxen.  After the which number we may take for this labour, certain orders of holy and wise persons, remembered and commended in the sacred Scriptures. As first, the twelve patriarchs tied up under the yoke of the old Testament: and the twelve Apostles, bearing the gentle yoke of the Gospel: And these both yoked or numbered together, make the just twelve yoke, and the number of those four and twenty Elders mentioned by Saint john in his Apocalyps. In the like sense, 
Apoc. 4. and 5.  we have the number of the twelve foundations, and twelve gates of the heavenly jerusalem.  
Saint Paul nevertheless, 
10. Orders of Oxen.  alluding to the former number of the ten Commandments, maketh ten orders of those spiritual Oxen, of the which in his Epistle to the Ephesians, chapter, 4. he nameth five; and in his former Epistle to the Corinthians, chapter, 12. he nameth other five. As first, Apostles: next, Prophets: thirdly, Evangelists: four, Pastors: fifthly, Doctors: sixtly, Powers: seventhly, Healers: eightly, Helpers: ninthly, Governors: tenthly, Linguists. And these are first those Doctors of the new Testament, immediately chosen, called, 
1 Apostles  and sent forth of Christ to teach the Gospel, with a special power of the holy ministery. 
2 Prophets.  The second sort are those Preachers of the divine mysteries for the institution of the people. The third, 
3 Evangelists  are such as are sent to some particular Churches, to preach the Gospel unto them. The fourth, 
4 Pastors.  are divinely called and appointed to take charge of the souls to them committed, to feed them with spiritual food, & to administer the Sacraments. The fift, 
5 Doctors.  are called to catechize & teach the principles & grounds of Religion. The sixth, were to execute the faculty of the Spirit against wicked deriders of discipline, 
6 Powers.  & to correct such as contemned the plain doctrine. 
7 Healers.  The seventh, are to heal and work beyond the common course of nature in the prime of the Church, thereby the sooner to confirm the faith and doctrine preached, transferred at this time unto such (as beyond some others, bountiful and zealous in the works of mercy) do refresh and comfort others. The eight, 
8 Helpers.  are appointed as Deacons or Ministers, to regard the necessity of the Church, to help the poor Christians with a faithful collection and distribution of goods. The ninth, are to rule and govern others, 
9 Governors  after the grace and wisdom given them thereto, in the ecclesiastical policy. 
10 Linguistes.  The tenth, have the gift of tongues, and grace of interpretation of tongues, for the better edification of the Church. Here we have five yoke of Oxen. 
The Oxen are the Preachers &c: and why?  In a word, the Oxen which ordinarily draw on this Plough, are the Preachers, Ministers, and faithful disposers of the secrets of the word of God unto the people (as before it is said) who are not unaptly likened to Oxen, for five chief respects: that is: First, for their wisdom: secondly, for their authority: thirdly, for their continency: four, for their strength: fifthly, for their utility. The wisdom appeareth in the eyes: the authority in the horns: their continency in their castracie: their strength in their labours: their utility in their use.  
It is said in the Apocalypse, 5. that the Lamb had seven eyes: which noted his great wisdom 
1 Wisdom.  and perfection of knowledge. But the Ox 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 lords Law and Commandments, and a willing obedience to the same. And again, here is the love of God, and the love of man, alluding to those two tables in the Law. In a word, here is both wisdom, and the work of wisdom, in the Ox.  
Secondly, the Lamb hath also seven horns, which noteth the perfect power and authority 
2 Authority  of Christ. But this Ox hath but two horns, to note a double vocation, whereof the one is within, the other without, from the which, the Christian, especially the Pastor, Preacher, Minister, or Elder, taketh his power and authority: for how can he preach, except he be sent?  
Thirdly, the Ox is gelded, by the which he is made more tame, ready, 
3 Chastity.  and subject to his work and yoke. And of certain spiritual Oxen we hear the Lord say, There be some chaste, 
Mat. 19.12.  which were so borne of their mother's womb: and there be some chaste, which be made chaste of men: and there be some chaste, which have made themselves chaste for the kingdom of heaven. For some are chaste by nature, and some others are made chaste (being gelded) by men: but these having subdued their appetites, use the gift of continency in the service of God: for they are disposed by the holy Ghost, to bear the yoke of Christ with meekness of mind, by the ripeness of repentance, the quietness of conscience, the work of obedience, the gravity of their modest conversation, and christian modesty.  

4 Strength.  Fourthly, the Ox is ordained for labour, and so the Husbandman useth him in his field and plough. In like manner the Elders and Ministers of the Word, in their spiritual Husbandry, are not to stand idle, but to labour: as said the Apostles, We are Gods Labourers, ye are his Husbandry. And this was the saying of the good husbandman, to them whom he found standing idle in the Marketplace: Why stand you here all the day idle? go and enter my Vineyard, and labour: and whatsoever is just, ye shall receive. 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 guiltless before the Lord, except they work and labour, for they be spiritual Oxen.  

5 Utility.  Fiftly, the Ox bringeth great utility unto the Husbandman: As not only 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 corn, in yielding him plenty of grain, in drawing for his carriages: and lastly, in submitting his life and body to him for his victuals. So able is the faithful Minister of the Gospel, to bolt out and dispose the hidden grain of God's mysteries unto the people, in yielding him plenty of food at all times, by preaching the Word, in season, & out of season: yea, and to offer up his body unto the Lord, a sacrifice (as the holy martyrs have done) for the confirmation of the faith, and better comfort of the Church.  
Thus, having perused the Oxen, let us now consider something more of their kind of labour. 
2 The labour of the Oxen.  The Apostle (citing that place of the law) saith, that the chief labour of the Ox is, to Tread out the Corne. Meaning, such a labour, as whereby the Husbandman is provided for, and furnished with that whereof he liveth. And (indeed) the labour of the spiritual Ox is, the treading out of the spiritual food unto the people. The good Householder (saith our Saviour) bringeth forth out of his treasure, things new and old. To this he compareth the Preacher, or preaching of the kingdom of heaven, in the which, the Law applied to the Gospel, and as well judgements from the one, as mercies from the other, declared unto men, the field of the Lord is fallowed, and prepared, and a great abundance of good fruits brought unto 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 wisdom, gravity, authority and digni●●●●ommendeth unto them two especial duties, viz. First, good government: next study 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 government: 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 govern well himself, and next his own family: for he that cannot do that, is not yet made meet to rule the Church. 
Labour in the word & doctrine  By Labouring in the Word, the Apostle meaneth his exercise in the holy Mysteries, but chief, diligent study and meditation, in the fear of God, whereby being that way furnished, he may be able to draw forth of his full vessel measurably unto his flock in the Church; the which is meant by the labour in doctrine. It is therefore required, that the Minister be of good government for himself, his family, and flock: and that he be a diligent student, and painful feeder of the sheep of Christ, thereby to express his love to his master, and to discharge his duty in his place.  
And that this may be done with more cheerfulness, 
The yoke of the oxen. Act. 1.15.  they forget not the nature of their yoke and combinations: This is not that servile yoke of the law tied to circumcision, ceremonies, and such like, (the which except they did in those times observe, they were cursed) but that easy yoke, which our Saviour willeth us to take up: that is, the sweet doctrine and most wholesome discipline of the Gospel of our Lord jesus Christ, by faith, in whom we are saved, and whom to serve is perfect freedom: for he is our sanctification and redemption. To take up this yoke, is to submit ourselves to the doctrine, rule, and discipline of Christ, to do him homage, to embrace him, to hearken to him, and to honour, serve and follow him, as our Master, our teacher, our king, and the author of our health: he saith not, cast off the yoke of the Law: but take mine: for it is not enough to abandon other yokes, except we also take up this yoke, and follow him in the field as his love-labouring Oxen, under this yoke: wherein although some sour things are mixed with sweet things, yet hath it both great comfort, and like utility. And this, 
The manner of the combination in the yoke.  that we may also the better enjoy the manner of the combination, labour and proceeding of those Oxen, it may be considered, and by comparison duly applied. Therefore here first, let us note the agreement, as of two Oxen under the same yoke: so the meet concord of them all together in the same labour. Secondly, their faithfulness in the work, wherein drawing proportionably, one deceiveth not another. Thirdly, their strength, which is not lither or weak, bu● forcible to the purpose. Fourthly, their willingness to the furtherance of the work. Fiftly, their mutual comfort, wherein one encourageth an other in their labour. In like manner, for the better speed of this Plough, the spiritual Oxen have and retain: first, love and concord in and among themselves: for hereby (saith Christ) shall all men know that ye are my Disciples: secondly, faithfulness 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 he saith, Possess your souls in patience, and be strong in the Lord: four, goodwill, as the Angels proclaimed, Goodwill unto men: fifthly, it is required, that those good Oxen should animate and provoke one an other of them in this good work, in such sort as did the vigilant Pastors, who hearing of the birth of Christ, said 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 us go to Beth-lem and see this thing. And as also did Saint Peter and john, Paul and Barnabas, Philippe and Nathanael, taking and using for their better furnishing of those yokes, the Law of the Spirit and of a sound conscience for necke-bowes, the wisdom and power of the Highest for the keys, and the lawful disposition of their senses internal & external, for the ropes or chains, as whereby they see, hear, taste, savour, & feel the things which appertain as well to the soul 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 faithful Hope, which looketh not only to the expected fruits of their labours in others, but to a meet remuneration on themselves, albeit they have an especial regard as well to their own duty, binding them, as to the glory divine emboldening them. 
1. Cor. 9 1. Tim. 5.  For as the labouring Ox (by the rule of the law) might not be defrauded of his due fodder: so he that tilleth the ground, should till the same in hope. And this is spoken not only to persuade the spiritual land to yield fit food to the spiritual Oxen, as of right: 
Grego in job. lib. 1. c. 16.  but to encourage those Oxen to to labour the land, as of duty, without fainting. When therefore the Apostle wisheth, that the Ministers of the Gospel should live of the Gospel; his meaning is; that they should be well maintained, as whereby the better able to perform the work. And this he likewise understandeth by that double honour, 
Double honour.  which they deserve, that rule well, and labour in the word and doctrine first, they are to be esteemed with due reverence, and maintained with like benevolence. Neither is their reward only with men, but with the Lord, who is not forgetful of their good works. God promised to Abraham, 
1. Cor. 15.  that he would be his exceeding great reward, which doubtless was intended not of that only which should be enjoyed in this life, but of that wherein those Saints are, and shall be as the heavens light, 
Dan. 12.13. How the true Labourers are rewar●ded with men.  and shine as the stars in the firmament for ever. It is too often observed in the malign world, that the best labourers want their condign honour, yea, their most worthy studies and godly endevouors are rewarded with hatreds, emulations, displeasures and ingratitudes, as sometime the laborious Ox finds at the unthrifty husband's hands tedious toils, sorry fare, and bad usage: that far inferior, touching this duty, to the heathen, who (as Plato 
Plato de Leg. dial▪ 6. de sacer.  disputed in his laws) ever regarded the honour of their Priests. Howbeit, it is most true (for their endless comfort) that those their labours in the Lord are not in vain: but evermore recompensed with a double reward of the Lords bounty and grace. In regard whereof, not only Moses, the Prophet's and Apostles, have been well pleased to bear Onus & aestum Diei, the burden of the day, in this service: but also the Martyrs of the Primitive Church, with the Ministers and all other faithful workmen in this field, have exposed themselves to the wood rage of bloody Tyrants, resolving not only with job and Paul, If thou wouldst kill me, yet would I trust in thee. And in this cause, death is to me an advantage: 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 jesou, alla kai muriakis ean iaie: I am ready (said Gordius) not only to labour, but to die for the name of the Lord jesus, not only once, but a thousand times, if it might so be. 
Ignat. in apost. ad Trattia. acts. Epest. 10. ad Ephes.  And I (said Ignatius) have settled my hope in him who died for me (that is, Christ). For there is no guile found in him. Again, I am for God's cause delivered into the hands of murderers, as from the blood of Abel the just, unto the blood of Ignatius the least. Again, writing to the Romans: Suffer me (saith he) to be made meat for the beasts appointed to devour me, 
Epist. 11  that I may be made worthy of God. For I am the wheat or corn of God: and I shall be grinded with the teeth of beasts, that I may become clean bread for the Lord, and thereto ye may persuade those beasts, that their wombs become my Sepulchre, and that they leave no part of my body, whereby after my death, the same may not remain loathsome unto any of them which live. Lo, this is that which faithful hope persuades: and such are the Oxen, such is their labour in this field, and such is their remuneration with the Lord and his Saints.   

CHAP. XXIX. 1 The Holder. 2 The Leader. 3 The Driver. of Piety's Plough.  
WE know right well, 
The working of God, in the regeneration of man Dionys. Areo in Caiest. hierarchiae ca 1.  that no man cometh to the Father, but by the Son: that no man cometh to the Son, but he whom the Father draweth: and that no man cometh either to the one, or to the other, but by the power and motion of the holy Ghost: So that in this work, the whole Trinity of the divine Deity, hath his action and perfect working: therefore it is, 
Cant. 1.  that the most holy Spowsesse (●s Solomon testifieth) prayeth to her most peerless head, saying: Draw me forth after thee, and then will we run. 
jer. 31.  Ephraim implores (as the Prophet jeremy saith) O Lord convert us, and we shall be converted. The Apostles desire▪ O Lord, increase our faith. And the Lord jesus himself, sending forth his Apostles, commands them to preach the Gospel, and to baptize the believers, in the name of the Father, & of the Son, and of the holy Ghost. Therefore, as the Plough is by the Holder thereof directed: by the Leader alured, and by the Driver provoked: so is this spiritual Plough directed by God the Father, alured by God the Son, and provoked by God the holy Ghost: for God himself holdeth, Christ jesus leadeth, and the holy Spirit provoketh the Plough, in this husbandry and field of the Lord.  

Gen. 1.1.  Thus in the great work of the Creation, these three persons had not only their several, but their joint operations, as Moses testifieth. Thus in the conception and birth of Christ, God the Father begets, 
Mat. 1. Luk 2.  God the holy Ghost works in the conception, and God the Son is begotten and borne: which three also work in the begetting, regeneration, and new birth of the elected Saints: albeit they are not three, but one eternal God.  

The Holder.  My Father (saith Christ) is an Husbandman: and so called, in regard of his wisdom, providence, and good endeavours had, 
God is as a Husbandman. second Philoso.  and daily employed by him on the soil of man's heart: wherein semblant to the Husbandman, (whom the Philosopher Secundus in the presence of Adrian, defined) he is a Minister of labours, an improver of the desert, a Physician of the earth, a Planter of trees, and a Measurer, or Proportioner of months. In this person we may here remember (beyond many others) two principal attributes, or divine virtues: namely, 
God's justice and mercy.  his justice and his Mercy; both the which, in the holding of this Plough, he aptly apply as his two hands, to those two Hales, or handles of the Soole. In the former, we find him ever upright and severe against presumptuous sinners: in the latter loving and cheerful to penitents. The first is strengthened by the vigour of the Law: the latter beautified by the comforts of the Gospel: and therein, both these are so tempted by the meditation of Messias his merit, 
Gregor. mor. in job. 35 lib. 26. cap. 10.  that neither presumption hurteth, nor desperation killeth him that truly reputes. For as God is a good Father: so in his goodness he respects not only his natural Son, God and man: but all such, as have their adoption by grace in him, with a right fatherly love and affection.  
The Leader (as it is said before) is Christ jesus, 
2 Christ is the Leader of the Plough.  who (indeed) goeth forth before all those his Oxen, as their Head and Captain: and willing to bring man from errors to the truth, and especially his Ministers, to the right method and order of their vocation, 
Aug. in joan. 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 deceived? I am the Truth. Wilt thou not die? I am the Life: Wilt thou not err? I am the Way. Thou hast not whither to go, but unto me: neither mayst thou walk safely, saving by me. This is the same to whom the Law directs, the Prophet's point, the Figures aim, and whom the Father would that all men should hear: and he hath not only showed the way unto the kingdom, but lovingly allures men to walk in the same. Therefore he faith: 
Mat. 11.29.  Learn of me: Come unto me. Neither hath he at any time required that of his followers in this work, which himself had not first undertaken in his own person. In regard whereof, 
Apo. 14.1  those hundred, forty, and four thousand redeemed souls, which stand with the Lamb on Mount Zion, follow him wheresoever 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 revealed in him.  

3 The Driver. The holy Ghost provokes the good Ox.  The Driver of this Plough is the divine Spirit, through whose instigation the goad is agitated, the Oxen provoked, and the Plough furthered: too and for the which, it pleaseth him (semblant to the Goad inch or driver of Oxen) to use and apply sometimes Words: sometimes Voices: sometimes Songs, or whistlings: sometimes pricks and stripes. The Words 
Words.  are the examples, testimonies, sentences and Parables of the holy Scriptures, 
Eccle. 12.  the which (as saith Solomon) as are goads and nails fastened by the masters of the Assemblies, which are given by one Pastor: goads to provoke, and nails to confirm the working true Christian. The Voices 
Voices.  are the preachings of the Prophets, Preachers, Evangelists, and Ministers of the holy word, who, like Saint john the Baptist, the Criers voice in the world, prepares the lords way among men. The Songs 
Songs.  or whistlings, are the sweet promises of God in Christ, who by many comfortable metaphors, and arguments of love, allures men unto him. The Shaking of the Goad, 
Shaking of the Goad.  is the comination or threat of punishment and heavy judgements, to fall on them which are either negligent or unfaithful in this service. As thou Son of man (saith the Lord) if thou tell them not of their sins, but permit them, that they die therein, I will require their blood from thine hand. Again, Cursed is he who doth the Lords work negligently. The Pricks of the Goad 
Pricks of the Goad  are corrections, afflictions, crosses, anguishes and sorrows, whereby the lazy is stirred up, the idler provoked, the sinner punished. 
jon. 2.  By this Goad was jonas pierced when he was found faulty in his ministery: by the same was Peter persuaded to acknowledge and confess him thrice, whom he had thrice denied, 
job. 20.  Saul by the same became a Paul, most ready to run his course in this Plough, and those Angels in the Ephesian Churches, 
Apoc. 2.  which were sometime tepidous and backward, were well warned and set forward. And truly, this is God's wisdom to deal with his servants, as for his own glory and the good of his Church: so for their good whom he warneth, threateneth & punisheth, not to destroy them, but as a good Father to his prodigal child, as a prudent Schoolmaster to his negligent scholars, as a cunning Physician to his insolent patients, 
Chrysost. ad Bab. Martyr.  and as the wise husbandman to his lazy Oxen: but yet, with some severity on them that disobey his known will, and abuse with presumption his gracious long suffering. Thus have we perused Piety's Plough in all parts & members performed. Now, he that takes hold of this Plough, 
He that takes the Plough in hand but continue it.  and continueth not to the end, but looks backward with Demas, is not fit for the kingdom of God. Let us therefore pray to the Lord to increase our faith, to help on our labours, to confirm our ministery, and strengthen us in him, both to the end, and in the end, by the strong influence and power of his Spirit, the agitator and driver of this potent Plough.   

CHAP. XXX. The harrowing of the Lords Land after the Seed sown therein.  
Piety's Plough being thus complete, we are next to consider of the harrowing of the Lords Land. The good husbandman for the breaking and bruising of the rough clods of earth, and better covering of the Seed cast into his field, hath an instrument framed to that use, which he calls the Harrow, or Drag: and this contains divers orders or rows of many sharp tines, or nails, the which, by how much more keen and tender pointed they be, the better by so much they serve to this use. Now, in this spiritual Georgic, there is likewise a spiritual Harrow, without the which, there rest in the heart of man, many stubborn clods of concupiscence and sin, as whereby the sovereign seed of the heavenly word may not well take root and bring forth fruit of increase. This Harrow is that tentation whereby the Lord God bruiseth the corruption of man's nature, 
The Harrow or Drag.  and trieth them that appertain to his Kingdom for their good. And therefore as the Harrow hath in it many sharp tines or pricks for that use, this Tentation hath his Contents of divers kinds of affliction, applicable, and that profitable for the spiritual Land. Amongst many others of this kind, the Apostle to the Hebrews, 
The harrow tines.  chap: 11. hath numbered these particulars: as namely, mockings, scourge, bands, prisonments, stonings, piercings, wound, burnings, wanderings, torment, 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 trial purged as corn, and purified as gold in the fire: that so through many tribulations incident to man's nature, they might be framed liable to this use: and finally, being redeemed from the earth, and washed in the blood of the Lamb, and abandoning the world, they might effect and enter the heavenly Ierus●lem, 
Greg. in job. li. ●6 ca 9  the place of their rest. Neguitia reproborum triturae more electorum vitam, quasi grana à paleis seperans, premit & purgat. The naughtiness of the Reprobates (saith Gregory) after the manner of a triture or threshing, doth bruise and purge the life of the elect, as separating the corn from the chaff: for the evil when they afflict the good, 
The cause wherefore God suffereth the godly to be afflicted in this life.  do the sooner thereby drive them from the desires of this world: for whiles they lay on them many violent pressures, they compel them to hasten to things heavenly, 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 permits the righteous to be troubled by the unrighteous, that when they hear tell of the good things future, which they desire, they may sustain for a time, the affliction of those evil things, which they abhor, and such their crosses may enforce them to an happy end, while love allures them to the same. Neither (indeed) may the nature of men be otherwise framed applicable to the Lords use, as thus by brave concupiscence subdued to sin.  
But by this (as by the rough Harrow) the clods of his nature being bruised, and that good corn covered in the earth, (howsoever the wicked imagine the seed of God's word therein dieth) the fruit of Righteousness, in time, is seen to recompense the husband's toil. Therefore, when the Prophet David observed the necessity and convenience thereof, he confessed, that good it was for him, that he had been troubled: that is, harrowed; though by the persecution of God's enemies. 
1 We are not afflicted by God unjustly.  But if at any time we seek for the cause of this our trouble, and can hardly find the same; yet let this suffice, to persuade that we suffer none of these trials unjustly: for if by the goodness of God we be now made somewhat, who before were not, there is no doubt, but that the same God bearing rule over all, will not permit us, which now are made to be unjustly afflicted: he will not neglect the work of his own hand, but preserve that himself hath created, 
Greg. ibi i. cap. 10.  and constrain all those hard adventures betiding us, to further the same preservation for his glory, and our endless consolation.  
Next, let us endeavour in this case to resemble the good ground, which first simply obeyeth & yieldeth to the hand of the husbandman, to be by him turned, delved & laboured after his wll, without dispute, 
3. Patience  grudge, question or denial. Thirdly, with the same, let us learn to bear & endure with patience & toleration, whatsoever this good husbandman imposeth and lays on us. 
4. Thankfulness.  fourthly, having received the good seed of God's word, and the labours of his hand, let us (with the same) be thankful, and express our thankfulness in rendering unto his hand, sometimes thirty, sometimes sixty, sometimes an hundred fold. And then, howsoever the Ploughers plough on our backs & make long furrows, that our soul is heavy even to the death, because the sword hath pierced it: 
5. Comfort  let us not fear nor wax faint hearted, but believe and know that all things shall work together for the best unto us which love God, and depend on his goodness.  
The two Horses 
The two horses that harrow.  which draw forth this Harraw or Drag, are two strong barbed beasts, and in nature of themselves most evil and unthrifty, though by the good Husbandman constrained, prepared, and applied to thriftiness: 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 containing the heavens, and the earth: within which, men live, and thereof by divine providence, take benefit and use, but (according to the meaning of Christ and his Apostles) we understand the malign, wicked, 
Ro. 1.  and impious persons of this life, who being nothing capable of the things which are of the Spirit of God, oppose themselves in lewd lusts against the Saints, against the truth, against God: whom therefore the Apostle adviseth us not to love, nor any their studies or affairs.  
By the Flesh 
2. The Flesh.  also we understand, not this natural material body of man: but (as Christ and the same Apostles teach) those carnal and lustful men of this life, and their fleshly affections, which are ever contrary to the Spirit 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 persuade, but that as well those ungodly instruments of wrath, as the very sins of the elect, are no less profitable unto them oppressed with sin, than that very poison, whereof potions are made, is good for the sick patient: and as that Scorpion, which is bruised, and applied to the wound he had pierced before, is said to be a sovereign remedy against the same. Moreover, to this Harrow (which God useth as an instrument of justice) belong ●●me other things, by the which those horses being furnished and fastened, may both strongly draw on, and labour the same.  
These are diversly named by the Husbandmen of divers countries; but known to us by those names, 
The furniture of the horses harrowing.  uz. First, th● two Collars. Secondly, the two Hambers. Thirdly, the four Traces, or Tresses. Fourthly, the two Batter-quills. Fiftly, the two tenors, or withes. Sixtly, the two Halters, or reins. The first and second are applied to the necks and shoulders of those horses: the third, to their sides: the fourth, to their heels: the fift, are fastened to the harrows: and the last, to their heads. Of the which parts, there might much be spoken, and many things discovered, for good use: but for brevity, it shall be enough at this time, that we only remember them. By the first, namely, the Collars, 
1. The Collars.  understand the righteousness of man. Secondly, judgement of the world. Both the which, the Spirit of God reproveth, as Christ protesteth, being contrary to the justice and judgement of God. By the second is noted, 
2. The Hambers.  that Philantia or self-love. Secondly, that Contempt and Disdain of others: the which also, the Lord observed and reprehended in the proud pharisees. By the third, is considered, 
3. The Traces or Tresses. 4. The batter quides. 5. The tenoures. 6. The halter or reins.  those four cords of Vanity, as Envy, Wrath, Injury, and Cruelty: which are deadly, and condemned in the Law of God. By the fourth are signified, 1. The blasphemous tongues. 2. The godless actions of presumptuous sins. By the first observe: first, the devilish suggestions and damnable imaginations of the impious miscreants of this life: and by the sixth & last, consider well of the wise Providence & Power of God, by the which all things are carried and powerfully ordered; as well for the benefit of his Saints, as for his own glory, the end of all his works: neither hath the devil any power or might whatsoever, to go one jot beyond the will and permission of the Lord in any thing, whereof the godly take no mean comfort: knowing, that as they be his dear children, 
1. Cor. 10.  and will not suffer them to be tempted beyond their power: so he will defend and inherit them in the end, when the enemy (maugre all his studies and strugglings) shall not only be restrained of the effecting of his hurtful purposes, but also plagued with torments eternal.  
The Driver of those two Horses, 
God permits the wicked to afflict his Saints.  is the Spirit of Malignity, who being of a nature malevolent and perverse, yerkes them on by God's permission: but persuading, that because the Lord hath permitted him to rage and storm against his disobedient children and such as yet repent not of their heinous sins, that therefore he is of power sufficient in himself, to execute and effect against them (in his wood-furie) whatsoever he listeth. Of this proud conceit, was King Nabuchadnezar of Babylon, whom the Lord had made the Hamber of the earth, and his rod of revenge. But he is deceived, and such his followers: for he and they be none other, then as the rod in God's hand, and his instruments of wrath, to be guided and restrained at his will. 
God restrains the insolent by his power.  Therefore, howsoever these stiffnecked horses run, neigh, leap, and kick with their heels: how fiercely soever they pull on the sharp harrow, to annoy the Saints, being yerked forth in furious rage, by the malign Spirit: yet true it is, (as before it is said) that being bridled and restrained by the providence and power of God, 
Dionys. Arcopag. in divinis nominibus cap. 10.  the chief Moter, they shall not be able to hurt one hair of the head of the lords children: or perpetrate any one action whatsoever, without his will and permission to whom they are compelled and bound to obey. So have we plainly seen a description of the harrowing of the Lords land, after the ploughing and sowing of the same.  
Now, before we come to the fruits of this labour, let us briefly peruse the Plough of Impiety, as whereby in a fit comparison, we may the better discern and observe that which hath been said.   

CHAP. XXXI. A brief view of Impieties Husbandry, contrary to the former: and first, of the Land and Seed of Impiety.  
THat we may not be prevented by Satan, and the guilefulness of his assaults (the deepness of whose devices, is bottomless, and his lewd purpose ever opposite to the purpose divine) let us not omit to observe him, to know his malice: yea, let us well mark the nature and manner of his ploughing, sowing, harrowing, and working in the field of this world: and so take heed of him, prevent him, and by our faith in Christ, and true labours in the Lord, conquer, overthrow, abandon, and cast him out, as our most deadly enemy.  
It is certain, that the Devil hath a Plough, 
The Devil hath his Plough.  which is of Impiety: wherewith, howsoever he pretends in show, his full purpose is to destroy that which the Lord God hath built: root and cast forth the good Seed from the the Lords land, wherein to sow tars, and to plough for sin and unrighteousness, that he may reap after the measure of tyranny and cruelty on the earth. And surely, 
Why many men sow and plough iniquity.  what by means of his sophistical arguments, or for that the ways of Impiety, seem pleasant to man's eye, and lustful to the flesh: or for that the path of true Piety is narrow and painful to the men of this life, many men, yea mighty men of the world, have rather chosen to plough with Impiety, then with Piety, and therein to serve rather to the Devil, then to God.  
Therefore have we placed here following, a view of the devils husbandry in the world, opposed to the former, as whereby ye might behold and consider the contrary Image and order of either, with their ends and rewards. Howbeit, too and for this purpose, that seeseeing the good, with the commodity thereof, ye might love and ensue it: and knowing also that evil, with the danger and hurt thereof, ye might warily eschew it. And this the better to perform, we may consider in this impious Georgy, to be abandoned, three general points, as: 

1 The Land and the Seed of Impiety.  
2 The Plough of Impiety.  
3 The Harrow of Impiety.    
Although the Devil goeth about like a ramping and roaring Lion, ever seeking whom he may devour, and every day catcheth and swalloweth up such as appertain to his kingdom, 
The subtlety of the Devil.  and therefore are liable to his power and tyranny: yet is he not so willing to appear as he is, in his own likeness, being as ashamed of his own ugly deformity. But therefore, that he might as well satisfy himself therein, as beguile others, he mustreth forth as an Angel of Light: 
Isa. 5.  and therein endeavoureth to persuade, that for a virtue, which is a fowl vice: to commend that for good, which is evil: and that for sweet, which is most sour.  
Thus, the Devil willing to deface the Plough of Piety, & godly Georgy, would by many subtle arguments and shifts, induce men to believe that Impieties Plough is the best, that the tars sown by him in the field, are good corn, that the soil of sinfulness is the most healthsome land, and that to sow for wickedness, & to reap after the measure of cruelty, is far preferred before that sowing and reaping which the Lord God hath prescribed in his word for his Saints. But this is his guileful engine to cirumvent the ignorant and heedless, to advance the power of his royalty, and to blemish the glory of the heavenly Saints, as we shall the better see and consider, after that we have perused the particular parts before mentioned: for thereby shall the legerdemain of this crafty imitator be found out, and his practices prevented, to the final confusion of him and all his ungodly imps.  
The Land of Impiety, 
The Land of Impiety.  is not fallowed or well tilled ground of the Lords field: but the unfallowed, untilled and rude earth, as that which is barren, nought, and all unfit for the good seed, 
Gen. 3.  and beareth thorns, thistles, brambles, & tars, such as naturally spring of evil and uncultured fields, all unprofitable and cumbersome to the husbandman This Solomon descried in the vineyard of the foolish and slothful man: It was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down: then he addeth: 
Prou. 24.30. ●4.  thy poverty cometh as one that travaileth by the way, and thy necessity like an armed man. This rightly displaieth the malicious heart of old Adam, which is not apprehensive of the things which are of the divine Spirit, nor is well cultured and prepared for the heavenly Seed, and so neither for the fruit of righteousness. The Seed sown therein, is either choked with thorns, or trodden down of men, or devoured of birds, or over withered with the Sun, and so is not fruitful in good wo●kes, (as the Lord hath taught in the Gospel) and therefore (as also the Apostle saith) is subject to burning. Of this nature was the heart of cursed Cain, of Saul, of Achitophel, of judas, of Simon Magus, of Herod, of the High Priests of the jews, & such as being hardened, were ever obstinate, rebellious against God, hateful to Christ, his Apostles and Ministers: and finally, left without timely repentance, perished in their sins, without mercy, as if it were unpossible they could be renewed into repentance.  
The Seed of Impiety 
The Seed of Impiety.  cast into this naughty ground, is neither that sovereign word of God, nor those heavenly virtues and motions of the Spirit, but the noisome tars of the envious: as wicked and ungodly thoughts, suggestions, imaginations, conceits, studies and endeavours, murders, thefts, blasphemies, lies, adulteries, envy, wrath, pride, gluttony, sloth, lechery, covetousness, 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 Saviour, the wicked man having received in those Seeds, from that evil treasure of his heart, bringeth forth that which evil is: for we may not expect Grapes to spring of thorns, nor figs of thistles. To this belong those wicked heresies, sophistries, schisms, erroneous doctrines, deceivable opinions, and godless counsels, 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 seeds of Impiety, whereof Solomon spoke: 
Prou. 22.  the sowing of vain wind and wickedness, mentioned by the Prophet Hoseah: 
Hos. 2. & 10.13. Mat. 13. Gal. 6.8. Plato de voluptate.  the sowing of tars, whereof Christ tells, and the sowing in the flesh, whereof grows corruption; of the which Saint Paul disputed. These be evil sowers, and their seed, fits both their hand and the soil, as mali falsis gaudent voluptatibus.   

CHAP. XXXII. 1. Of the Plough of Impiety. 2. Of the Soole.  
THe ungodly (as it is said) have 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 Piety, having therein this chief purpose, not only to broach thereby their inveterate mischiefs, but to grieve and gall the Lord jesus at the heart, and all his blessed members, and to overthrow and root out all celestial grace and divine virtues from the hearts of men. Of this the Prophet woefully complained, in the person of Christ and his Saints: 
Isa. 44.  The Plowers ploughed upon my back, and made long furrows: thus said the Lord of such plowers: Thou hast laden me with thine iniquities, and pained me 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 perverse Plowers, are ever most hard-hearted, 
The nature of the evil Plowers.  cruel, envious, malicious, ireful, and severe, against the Saints of the most holy: they pierce and wound the righteous, by tyrannies, blasphemies, persecutions, torments, and horrible mischiefs. Howbeit, we find them not always so prosperous in their actions and studies, but that they are often galled, grieved and condemned by that gnawing and fretting worm of Conscience which torments their sinfful soul's day and night with pains intolerable: and lastly, they are destroyed for ever from the presence of God & his blessed Angels. In this Plough are considered (as in the Plough of Piety)  

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 Driver, of the Plough.   
But not the same before mentioned in that Plough, nor the like in either nature or condition: for as Piety and Impiety are mere contraries, as virtues and vices: so also are their several 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.  we find therein the same number of parts and points, as in the Soole of Piety. As first, the Share: secondly, the Ship: thirdly, the Coulter: four, the Beam: fifthly, the Tractory: sixtly, the Ground-rise: seventhly, the Broadhale: eightly, the Round-hale: ninthly, the Chain: tenthly, the Farther Wheel: eleventhly, the Nearer Wheel: twelfthly, the Axle: thirteenthly, the Key fourteenthly, the Taw. The first of the which noteth hardness of heart: 
An hard heart. Bern. li. 5. de consider.  the second, pride: the third, sinful shame: the fourth, impenitency: the fift, pampering of the flesh: the sixth, despair of remission: the seventh, a turning away from God: the eight, an abiding or dwelling in sin: the ninth, a noisome combination of vices: the tenth, a thriftless meditation: the eleventh, a continuance of ungodly actions: the twelfth, a blasphemy: the thirteenth, infidelity: and the fourteenth, malicious cruelty. First, the Share of Impieties Soole is hardness of heart, which ever withstands godly contrition. Quid est Cor durum? ipsum est, quod nec compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, ingratum est ad beneficia, etc. What is the hard heart (said Baruard) It is the same which is neither pierced with compunction: nor mollified with piety, nor moved with prayers, nor yieldeth to threats: is hardened with scourges, for benefits ingrateful, for counsels unfaithful, for judgements cruel, for vices shameless, for dangers desperate, for human things brutish, for divine matters rash, of things past forgetful, for things present negligent, for things ●uture improvident the same who forgets all things before passed, saving injuries, and respects nothing that is to come, saving how to be revenged. 
joh. 41. Eph. 4 18.  Lo here is the display of an indurate heart, which being past feeling & strange from the life of God, given to all kind of wantonness, worketh all kind of wickedness. With this instrument laboured Pharaoh the Egyptian King, 
Exod. 7.  whose heart being hardened, he would by no means be persuaded to let the people of Israel to go out of his land, the end whereof was his own destruction. Well therefore the Lord admonished his people by Moses, 
Deut. 10.16 Psal. 91.  to circumcise the foreskinnes of their hearts: and by David, not to harden their hearts, as in the time of provocation in the Wilderness. For this sin hath nothing profitable for man's health, but many things as whereby man is utterly annoyed, and finally confounded.  
Next to this, follows the Ship of Impiety, and that is a Proud Spirit, 
2. A Proud Spirit.  which possessing an inordinate love of it proper excellency, and an ambitious desire of that celsitude which evermore cotrarieth godly humility, causeth men without all fear of God, and the acknowledgement of their own infirmities, either for some wisdom, or some strength, or some beauty, or some favour, or some holiness, or some laudable qualities, which they either find or conceit to be in themselves to extol themselves, in regard whereof, they disdainfully contemn others: howbeit, feeling the least touch of adversity, they begin to mumur against God, as if he were most unjust in dealing towards them. Secondly, as the Ship is the lowest member of the Soole: so is pride deeply rooted in the heart of man: yet so, as from thence it ever aspireth, and by devilish ambition croppeth the head thereof, and gets the victory. Thirdly, the Ship beareth the Share, which pierceth and maketh way for the rest of this swelling humour, though in a man miserable and poor (for the poor man is proud also, as well as the rich) looketh ever upward, thirsterh after sovereignty, and ministereth cause and occasions to pertinacy and hardness of heart: neither is there any sin or wickedness which is not accompanied or provoked of this: for every sin committed, argueth a proud contempt of the divine Law. Elatum cor, durum & expers est pietatis, ignarum compunctionis, 
In li 5 de considerate  siccum ab omni rore gratia spiritualis: An high or haughty heart (said Bernard) is hard and devoid of all piety, ignorant of compunction, and arie from all the dew of spiritual grace. 
Aug. tract. 25. in joan.  This Saint Augustine (after the wise Syracides) considering, for an admonition to the godly, to fly that destruction, thus saith: Quid superbis homo? filius Dei propter te humilis factus est, etc. Wherefore art thou proud o man? the Son of God was made humble for thee. Albeit thou mayest be ashamed to imitate an humble man: yet at the least be thou nothing ashamed to imitate humble God. The Son of God came in man, and was humbled: that God was made man, thou o man know thyself, for thou art a man. Thy whole humility is, that thou know thyself. But this virtue is either quenched out, or withstood by this impious Ship of Pride, to the perdition of them that follow this pestilent Plough: as besides many testimonies of holy Scriptures, we find it verified in that fearful example of Nimrod, the mighty Hunter, Nebuchadnezar the Monarch of Babylon, Herod, Abimelech, Antiochus, Holofernes, and such haughtie-hearted plowers of mischiefs. For the Lord doth always resist the proud as unworthy, both his benediction and Kingdom. Therefore to his Saints he commends humility, in the which, as they are called blessed, so have they in the end the Kingdom of heaven, and happiness eternal.  
Thirdly, the Coulter of this Soole, is that Shame 
Sinful Shame.  which bringeth sin, as by the which the sinner denieth to acknowledge and confess his sins and transgressions, committed either to God, or to the congregation, or to his even brother, whom he hath offended, contrarying or withstanding that Confession of the mouth which was semblant to the Coulter, whereby the earth pierced with the Share, is opened and divided. Nevertheless, as the evil man from the evil treasure of his heart, brings forth that which is evil, he is not any thing ashamed to belike and blatter forth heinous blasphemies against God and the King, scandals, letters, perjuries, evil words: and to sin openly without shame. This was Sodoms' abomination: imitating therein wicked cain, who albeit he could not but see the heinousness of his own fault, would yet not confess himself faulty; or at the least, not much faulty: but jested (as it were) at God's commination. As, Is my sin so great? or greater then that it may be pardoned? But as those obtain no promise of pardon: so are they justly secluded from all hope of saving health. Well therefore, said S. Augustine: 
Aug. in Psal.  O homo: quid times confiteri? etc. O thou man, wherefore fearest thou to confess that, which by confession I am yet more ignorant of, then of that I know not at all? Why shamest thou thy sins to confess? I am a sinner, as thou art: I am also a man: and nothing of that which is human, is wanting in me. Confess thy sin (o man) even before man: a sinful man, to a sinful man. Choose now either part: If thou conceal thy sins, for want of Confession, thou shalt be damned, as unconfest. For to this end the Lord requireth man's confession, that he might pardon the man which is thereby humbled: and to this end he dams him which confesseth not, that he might punish the person which is proud.  
The Plough Beam of Impiety is, the repletion of bread, pampering of the flesh, and luxury, 
4. Luxury  a severe enemy to true Mortification. For as that beam of Piety, is the strength of godly Repentance: so is this the utter dissolution of the same: as then when men are filled and glutted with carnal lusts, they are apt and ready to all impiety and wickedness with greediness. 
Gregor. in moral. in job. Aug. de ciu. dei. lib. 12.  For (as Gregory said) after that the vice of luxury hath assailed man's mind, it scarcely permits him to think of any goodness: for his desires are clibbe or clammy: for of an evil suggestion, springs cogitation: of cogitation, affection: of affection, delight: of delight, consent: of consent, operation: of operation, custom: of custom, despair: of despair, defence of sin: of defence of sin, proud boasting: 
Ezech. 16. Gen. 6.  of proud boasting, death. This was an other of Sodoms' sins, (as witnesseth the Prophet, under the title of their idleness) and of the filthy sinners in the time of the general deluge: whereof it followed, that they both perished, the former by fire, the latter by water, in the Lords fearful anger, whose justice most worthily abhors this filthy Plough-beame.  
The Tractory of this Aratre is, a desperate mind touching any consolation or help from above, or of the life to come: 
5. Desperation. Sap. 2.22.  the which the ungodly hope not for. Therefore, whereas the faithful are drawn forth, and persuaded through the hope of those good things promised them, these ungodly, thereof both doubtful and desperate, slug on the waves of this world, slumber as in the dark night, err from the right way: and setting before them, only that which either their own wisdom or power, or policy, or labours, or studies, or the favour and the wealth of the world may suggest, procure, and afford them, they perish with profane Esau, and with that rich man, 
Gen. Luk. 12. Sap. 5. Ambros. super. Luc. lib. 12.  who lost his soul suddenly in the night. For the hope of the ungodly (as saith the wise man) is like a dry Thiftle-flower, blown off with the wind. Against the which humour of those ungodly, thus counseleth Saint Ambrose: Nemo diffidat, etc. Let no man distrust. Let no man as guilty of his former sins despair of the divine graces. The Lord knows how to alter his sentence, if thou knowest how to amend thy faults. 
Isidor. de Sum. bono. lib. 2.  But as to commit an evil action is the death of the Soul: so to despair of God's mercy and grace is the falling down 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 heed that he despair not through malice.  
After this, follows the Ground-Rise of Impieties Soole, and that is impious Impatiency, 
6. Impatiency.  or that malicious Anger, the which in them who are not well plained, but left ill hewn and rough, meets daily with those oppositions of man's nature, with exceeding great murmur, and unreasonable exclamations: nor (indeed) through the disposition of a dangerous evil humour of man's heart, is the same able to sustain and persever in the assaults and temptations, but cracketh, breaketh, and giveth over, because it hath not, nor can obtain either the love divine, or any hope of good things future, or is willing to endure any adverse or hard adventures, 
In Pastor.  for Piety's cause. Ipsa quae matter est omnium, custosque virtutum per impotientiae vitium virtus amittitur. That Virtue of Charity (saith Gregory) which is the mother, and keeper of all Virtues, is quite overthrown by the vice of impatiency. 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 terror of other.  

●. Aversion frō●od.  The Broadhale of this Aratre is, Auersio, the turning away from God: this Saint Paul noted, and reproved in them of his time, which turned their ears from the truth. 
2 Tim 4. Deut. 9 Sap.  And Moses, in those Israelites, whose heart was turned from the Lord their God. Whereas true Conversion hath peace and life, this hath trouble and death: for the Apostating of the ungodly, is his own destruction, according to that comination: 
1. Kin. 9.6  If ye shall turn away from me (saith the Lord) then will I cut you off from the land which I have given you. This is a dangerous evil, wherein the sick man in stead of a good Physician to help him, follows after his enemy that destroys him: and for health wished him, he finds maladies to annoy him. Scio (saith Augustine) quia male mihi est, praeter te, 
Aug. in confess.  non so●um extra me, said in meipso; & omnis copia, quae deus meus non est, Egestas mihi est. I know well that it evil betides me, besides thee (o my God) that not only without me, but within myself: and all that copy or riches which is without my God, is nought else but extreme poverty. Therefore resolved David: 
Psal.  It is goed for me to hold me fast by God.  
The Round-Hale is the plaining and polishing of the carnal man's actions, 
8. The approbation of evil accounts.  making provision for the flesh, to fulfil the lusts thereof. These Plowers endeavour not to correct or amend their impious works: but rather labour how to foster and maintain them, or at the least to tolerate, and permit them to reign in themselves: nor will they be persuaded to depress their gross errors in the same: but study how to increase and augment them. Of this kind spoke Solomon, that Albeit they be brayed in a mortar, 
Pro. Isai. 1.  like the frumenty corn, yet will they not leave their folly. For sitting in the pestilent chair, and entertaining that fiend which was sometime cast out, they are made worse in the end, then at the beginning, and consequently, 
Act. 1.  sent with judas and julian, to the centre of sinful souls, without repentance.  

9 The linking together of many vices.  The Chain of Impiety Aratre, is the combining and linking together of many vices: and so, as that one provoketh and draws on an other, contrary to that of Piety: wherein is found a conjunction, and provocation of many Virtues. For by this Chain the ungodly study and labour with all their wit, policy and power, to minister in their infidelity, malice: in their malice, ignorance of God: in their ignorance, insolency: in their insolency, impiety: in their impiety, inhumanity: in their inhumanity, naughtiness. 
Isa. 5.  Isayah the Prophet calls these links, the cords of Vanity: and Saint Paul in his Epistle to the Romans, Chapter 1. displays their order.  
By this, Lot's wife drawn from her duty (as I have said in her Apostasy) bended towards Sodom, 
That is in a book entitled, Remember Lots wise on Luk. 17.  to the destruction and perpetual ignomy. Herod the Tetrarch, judas the Traitor, Simon the Sorcerer, Antiochus the Tyrant, and Saul the King of Israel, were mightily drawn away by this ungodly Chain, and so made shipwreck of their health and salvation. A dangerous provocation.  

10. A wicked cogitation.  The Wheels also of this Plough, although in figure, conjunction and motion, much like those of Piety's Plough, are yet contrary in nature, working and effect. They allude to the wheels of Pharaohs Chariot, 
Exo. 14.25.  which the Lord took off with violence, when he fought for Israel, against him and the Egyptians. For here is no holy meditation either of God, or of his divine Law, or of any goodness: but, 
Hugo de claus. anima. lib. ● cap. 12. Hier. ad Demetrid.  as Meditatio sermoni, sermo operationi, ab ociosis complicatur, quasi triplex funiculus in usu pravae consuetudinis, quo ligatur senex: there is the meditation of the lust of the eye, the pleasure of the flesh, the pride of man's life, which are carried round in this Wheel, to the which therefore, David likeneth the ungodly man. In this, 
Psal.  whatsoever thing are false, unpure, dishonest, appertaining to malice, to evil reports, to vices, and the dishonour of that which is good, is apparently seen. For true it is that Gregory said in his morals▪ 
Greg. lib. ●● Moral.  howsoever it be, that the reprobate have not always occasion ministered them to the effecting of their mischiefs: yet notwithstanding the desire of their cogitations, wants not in their hearts. And although they follow, not the Devil in their works always: yet are they strongly obliged unto him in cogitation. Against which in convenience, the godly are admonished to meditate of God, 
Cass. super. Psal. Sap.  of whose goodness as long as men have no thought, they may persuade, that they lose so much of their time in this life.  
The second Wheel is not much unlike the former: namely in this, 
11. A continuance of vices.  that it quite cotrarieth Piety. For this hath not a perseverance in godly virtues, but maintenance and continuance of horrible vices: 
11. A continuance of vice.  and as one generation passeth, and another succeed: so this with the wind of wickedness, turneth in the same circle or round. Men be perverse in their sins (as they have been) nor will they be altered from that base by as, which in their inveterate malice they have taken, with a purpose to effect: and one sin follows on another's neck.  

Gen. 4.10  Thus cain, having a purpose to murder his brother, he would not be persuaded from prosecuting the same: and having effected it, he would presumptuously defend it. So Nimrod and his associates, would not be removed from the proud practice of their hands. Nor would King Pharaoh surcease his pursuit against Moses and the Israelites, but attempted one mischief after an other, as more cruel and fierce against Moses and them. Nor would the Devil either surcease or assuage his cursed malignities against Christ, until he was nailed on the tree. This is a continuance in an evil purpose or action, against the law of God, and a good conscience: the end whereof is death and confusion: as the end of godly perseverance, is life and honour. Those by correction profit nothing: by good admonition they wax worse: and settled in their wicked purposes, whatsoever they promise touching their amendment, they mean not to perform: but they multiply their mischief.  
The Axletree of those Wheels, is that most horrible Blasphemy, 
12. Blasphemy and contempt of God's service.  lying, extraction, slanderous words, false accusation, superstition, idolatry, and such like, which conjoined in one tree, both combine and support those two Wheels. For as the ungodly sinner is devoid of all good mind and motion to seek and serve the Lord: so i● he ever busied in the worship and service of Satan, who therefore is appointed not only his lord, but his tormentor, without all hope of health. 
joel. 2. Act. 2. Psal. 50.  Godly invocation and prayer hath a lure promise and help of deliverance in all times of distresses: but this, being hateful to God, & hurtful to men, hath a comination of ire and vengeance, as it is testified by the Prophets, & made apparent in the examples of Senacherib, Rabsache, Holofernes, julian the Apostate, the blasphemous jewish Priests, Scribes and pharisees, Deog, Shimei, and such like ungodly.  
The Key of Impiety, wherewith the Taw is fastened to the Beam, is Infidelity, 
13. Infidelity.  which retaining a profane doubtfulness of God's word, of the Articles of faith, and of the promises of grace, and salvation in the holy Messias, cannot apply to itself any of Christ's merits, nor apprehend hope of remission, or justification, not bring forth, or effect any of those good fruits which belong to true repentance: but rather lifteth up the Beam of Luxury, and turneth the ridges of impiety, whereof spring those noisome tars which the envious man soweth in the field of his heart. 
Chrysost. in Mat. 13.  For this is right semblant to that sandy ground, the which is made never the more fruitful for the rain that falls therein, but remains barren touching all good fruits. This Key therefore is nothing profitable, as is the Key of Piety, but always noisome, as by the which no man, of what estate soever he be, can or may please God, 
Gen. 3. Mat. 25. 1. Cor. 10. Mat. 22.11.  who by our only faith in his Son is well pleased. This sin spewed Adam and Henah out of Paradise, caused the Isralites to fall in Wilderness, the five foolish Virgins to be barred out from the Bride's chamber, and the dissembling Hypocrite to be expelled the marriage Table. Therefore, as our Lord often commended unto his follower's Faith: so also he reproved them for their unbelief, from the which he much laboured to withdraw them, lest whiles they continued infidelious with the malign world, they perished with the same.  
The last member of this Soole Aratre, is Malicious Cruelty, 
14. Malicious Cruelty.  likened to the Taw, which doth not only compass the Beam, but holdeth the Tractory by the help of the Key. This vice fastened to Despair by the Key of Impiety, embraceth the lust of the flesh, the lust of the eye, and the pride of life, with that wisdom which is earthly, sensual and devilish. The Taw of Piety which is true Charity, loveth God and hateth the devil: this ha●eth God and loves the Devil: that likes well the word of God, and abhorreth the world: this loatheth the word of God, and affecteth the world: that honoureth the Spirit, and suppresseth the flesh: this honoureth the flesh, and grieves the Spirit of God: that embraceth the true brethren in Christ, and consolateth them, in their afflictions: this disdains them and adds pains to their troubles: for this vice is most cruel to the true members of Christ: but favourable and obsequious to the Ministers of Antichrist: finally, the former perfects all virtues, this replenisheth the dole of all vices. For as Charity is the fulfilling of the Law, so is this the transgression of the same: and as every virtue is comprehended within love, so are all vices under uncharitable cruelty: and therefore unto such an one appertains punishment, as to the just belongs honour (as said Philo judaus 
Philo in officio judieis. ) seeing that he, who of his malign mind perpetrateth cruel actions, is not only unhappy, but unjust. Wherefore, as in the old time, the Lord plagued the Giants for their cruelty: so afterward, 
Gen 6.  he both reproved and reprobated the jews and their sacrifices for the same: saying; I will have mercy and not sacrifices: for your hands are full of blood: in regard whereof, all your sacrifices, oblations, yea your prayers are sinful before me. Lo, such is the Soole of Impiety so opposite and contrary to that of true Piety spoken of before.   

CHAP. XXXIII. Of the Oxen which labour and draw on the Soole of Impiety.  
THe Aratre or Soole of Impiety, is drawn forth with ten impious 
* Gregor. moral: in job. li. 1. c. 16. Nomine boum ●liquando habetudo fatuorum disignatur. etc.  Oxen, which allude in number, nature and quality to those five yoke of Oxen, with the which he ploughed, who, being called to the marriage feast of the King's son, refused to come, and would be excused: and these are so many kinds of wicked and evil disposed persons, which being coupled together, consent and agree to plough iniquity & ungodliness: and being ten, they complete and furnish five yokes or couples, as a perfect number of malign & devilish works in the field of this world. In this, for the first yoke, is placed, the profane Atheist, and the beastly Epicure. In the second, the malevolent Heretic, & the Romish jesuite. In the third, the factious Schismatic, and the contentious Seditionary. In the fourth, the recoiling Apostate, and the thriftless 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 ever the same: as such which said in job: 
1. Atheists job. 21.7.  Who is the Almighty? and in the Psalm, 
Psal. 14.1  There is no God, or God is not. job calleth them ungodly, and David calleth them fools: for they be neither of any religion towards God, nor wise for themselves, nor profitable to the Church. And of the next affinity to these are the cyclopical Epicures, 
2 Epicures  which diriding all discipline, especially the doctrine of the resurrection, and defying the Lord jesus, they make their bellies their gods, consolating their hearts with this loathsome loare: Let us eat and drink and be merry here whiles we live: for we may die to morrow, and then shalt have no pleasure neither in this world, nor any where else. 
Sap. 2. Mat.  Of this kind were those ungodly sinners in the days of Solomon: 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 Ox in the second yoke, 
The second yoke. 1. Heretics.  is he which doth not only invent and broach a devilish error, and damnable opinion in the Church, to the seduction & hurt of the people, but labours most eagerly by all arguments, ways & means to maintain & defend the same against the manifest & approved truth of God's word. Of this kind 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 reign of blessed Constantine, by whose impiety both the Tyrants were much provoked against the Christians, and the Saints much offended. To these are combined in the same yoke those impropriate Catholics, 
●. Romish Catholics  which depending on the Bishop of Rome, have with his impiety, not only swallowed up into their caniculare wombs, all the Satanical heresies broached and defended by those ancient Heretics in the Church: but also have vomited and cast forth the same on the poor people of this time, to the seducing of many simple souls laden with sin, 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 vainglory to persecute others, which consent not with them in their errors, and treacherous designs: but through unmerciful cruelty and rage, to persecute the poor and needy, without any regard, 
Rend more of this in my Preparative to Contentation. Chap. 3. 4. 5. etc.  either of honour, or of gain: neither are they ashamed (albeit they be entitled, Catholics, and persons of especial orders and note) to oppose themselves against the Lord jesus Christ and his Ministers, in their studies, in their Doctrines, and in their lives: of the which, the first is most impious: the second most devilish: the third most filthy.  
In the third Yoke, 
The third Yoke.  are first, those which infringe the unity and record of the Church, renting therein (as much as in them lieth) the seamless coat of the Lord jesus, 
1. Scismatiskes.  making questions and doubts of things, which in themselves are indifferent, and which nevertheless by the imposition of laws are necessary: as touch not, handle not, taste not: that we profane not ourselves, and our holy religion: such were in the time of the Apostles, and of this kind are they in this time, which through their precise curiosity, 
1. Cor. 7.  exasperated the ordinance, and offend the weak brethren, to the affliction of joseph. To these are aptly added, the troublesome Seditionaries, 
2. Seditionaries.  who in their polypragmosynie, minister vehement causes, and occasions of wars, brawls, contentions, commotions and tumults, in well ordered Commonwealths: with a purpose to alter and change the constitutions thereof after thelr own fantastical opinions: Such were judas and Theudas, about the time of Christ, 
Act.  and his Apostles: and of this kind, the Chronicles and Histories make large mention in every age. The Lord in his wisdom, preserve and defend both our Church and Commonwealth, from the labours of those pestilent plowers, and unthrifty Oxen.  
In the fourth Yoke, 
The 4. Yoke.  we find him, who having taken the Plough of Piety in hand, looketh backward, as did cain, judas, Lot's Wife, Demas, and julian the Apostatate, 
1. Apostates. Heb. 6.6. & 10.26.  which are therefore compared to unsavoury Salt, good for nothing: to Candles, whose lights are quenched out: so are they most hard to be recovered and brought to life again. The nature of those Oxen (as Solomon testifieth) is to plough and sow for brawlings and contentions at all times: whom job also condemneth, as such, who with a perverse judgement, 
Gregor. in job lib. 20. cap 16.  Perturbata tranquillis, dura levibus, aspera mitibus transitoria aeternis, suspecta securis anteponunt. 1. Prefer things troublesome, before things quiet: hard things before soft: sharp before me●ke: transitory, before eternal: and things suspected, before those which are secure. And with those are aptly conjoined, the Idle Labourers (wherefore Bernard 
2. Idelers. Bern.  speaketh) which slugging on the waves of this Ocean, with an unstancht ship, are miserably wracked in the depth of the same. For as the trees which grow not starve, or are very near to starving: so such as proceed not from virtue to virtue, and from one grace to another, with them that are new borne in Christ, are ready to fall into those noisome snares of the devil, 
1. Tim.  which drown men in perdition, and lose that which they have, with that idle servant, who hid his lords talon in the earth, without use. (For deficiens, & non proficiens, are of one affinity). This when S. Paul had noted in the Galathians, 
Gal. 3.1.  he reproved them sharply. And observing the same in the Corinthians, 
1. Cor. 10.12.  he did not only set before their eyes, the fearful example of the Israelites, which perished in the Wilderness: but admonished, that he who thought he surely stood, should beware of falling.  
In the fift Yoke 
The fift yoke.  are placed such, as protest for the Lord jesus, in word; but in their works they do both deny and defy him. Of this kind complained Ignatius, 
Carnal Protestants. Ignat. Ep. 1. ad Iralianos Gregor. Aug. As well for this, as for the former Read my Preparative to Contentation.  the Antiochian Bishop and Martyr, whom he called vain babblers, seducers of the mind: not Christian, but Christ-sellers. Another said of them: Lingua omnis, Christum loquitur, sed vita neminis. Christ is confessed by every man's tongue, but by no man's life. The work of the true Christian should indeed express his love, lest he be called a Christian in vain: but these men will yet be called Christians, who in their actions and lives, are no better than Atheists, and Epicures: yea, notwithstanding their profession: we may easily perceive, that these persons, being of a perverse nature, for the glory of this world, love tribulations, 
Greg. in job. li. 20 ca 15  and for the same serve willingly to all toils, and devoutly submit their necks (with the ox) to the yoke of irksome labours, the which the Prophet Hoseah 
Hos. 10  under the person of Ephraim describes: for the ox accustomed to the yoke or triture, albeit he be unyoked, yet nor compelled, doth often (of his own ac●ord) return to the yoke again: even so, the mind of the carnal man dedicated to the servitude of this world, and accustomed to the fatigation of things temporal, although he may be freed from the same, yet hasteneth with terror, sweatings and toils, and by the use of a wretched custom, seeks for the tritary of hard labours: so that he will not cease to bear the yoke of worldly servitude, albeit he be released & may be free. These be drenched with wormwood: and yet they feel not the bitterness of that wherewith they be . But what saith the Lord? What right have ye to preach my Word, 
Psal. 50.  and to take my Law in your mouth: seeing ye hate to be reform, & have cast my word behind you? Again, Wherefore call ye me Lord, Lord, when ye will not do that which I command you? With these are combined those hollow-hearted persons, 
2. Hypocrites.  which under the same name, or at the least under the title of love Christians, pretend great holiness, zeal & devotion, so far beyond all others, as that the godly plain Christian, and indeed the right Protestant, is contemptible in their curious eyes, no less than sometimes the poor Publican repenting, was disdained of the proud Pharisee. These draw near to the Lord with their mouths, but in their hearts they are far away from him▪ resembling the painted Sepulchres. But howsoever they simulate, that good which indeed they have not, and dissemble that evil which lieth hidden in their hearts, & so glance in glory before the face of men, the Lord searcheth their reins, & seethe them well enough, and discovereth them to be proud, malicious, covetous, yea, devoid of true religion, and so abominable. Therefore howsoever they be esteemed wise & honourable in the school of their followers, they are (as one well said) Stulti & ignobilis quos ab aeternae hereditatis consortio repellit servitus mentis; 
Greg. in job. li. 21. cc. 19  They are very fools & base persons, whom thraldom of their minds hath alienated from the company of the eternal inheritance. Moreover, these Oxen, for their furniture in this business, have also (as answerable to Piety's Plough) their Yokes, 
1. The yoke of Impiety.  their Necke-bowes, their Keys, and their Chains or Ropes. Their yoke is not that which the true christians bear with great courage & comfort: nor only that servile yoke of the Law, whereto the jews were constrained to bow their necks: but the heavy yoke of prevarication & sin, to the which they are in every rank prostituted & constrained by the law of their members & a cankered conscience, wherein they have a consuming worm ever gnawing their souls, which are as the Neck-bowes 
2. Necke-bowes.  of this yoke, strengthened or holden in by the Keys 
3. The Keys.  of Satan's suggestion & policy: and finally, they are tied together with five chains or iron ropes, 
4. The Ropes.  which are the five chief senses, as well of soul as of body, under nature's corruption and their sinful abuse: as whereby neither seeing, nor hearing, nor tasting, nor smelling, nor feeling perfectly, they put light for darkness, and darkness for light; sweet for so were, and sour for sweet; good for evil, and evil for good: therefore worthily reproved by the holy Prophet, & threatened with a terrible woe. Isa. 5.   

CHAP. XXXIIII. 1. The Holder. 2. The Leader. 3. The Driver of this impious Plough.  
THis Plough hath also an Holder, a Leader, and a Driver. First, the Holder thereof is the Devil, 
1. The Holder is the Devil.  which apostating from the glory of holy Angels, opposeth himself and his actions to God, to his Saints, and to all goodness. He is the principal tiler of this field, 
Io. 8.44.  in the which he sets forth those his Oxen, not only for the sowing of iniquity to their destruction: but for the terror, fear & trouble of others, both in the Church and in the commonwealth: in such sort, as he tumbled forth the heard of Swine into the waterrs, 
Mark. 5.13.  whereon not only the swine perished, but all the Country stood in dread what thereof would ensue, if the Lord jesus had remained there among them.  
The Leader of the Oxen is Antichrist: 
1. The Leader is Antichrist. Aug. de civit. dei c. 19 l. 20.  that is, not only the kingdom of the false Doctors & Teachers in the succession of the Roman Bishops & that Sea, which obscure the bright beams of the Gospel, persecute Christ in his members, and maintain a worldly kingdom in the pride and ambition of their minds: but he, which is gone forth of the Church, and cotrarieth jesus Christ in study, doctrine & life, as I have more plainly taught in my Preparation to Contentation. 
Chap ●, 4.5.   
The Driver of this Plough is the Spirit of Error 
3. The Driver is the Spirit of Error.  in the false Prophets, which yoketh on these deceived souls to follow their deceiver, sometimes by flatteries, sometimes by sophistries, sometimes by policies, sometimes by tyrannies, sometimes by heresies, and by a thousand hypocrisies & guileful vanities, in and by all the which, he ever crosseth & cotrarieth the holy Ghost, by whom the oxen of Piety are justly moved to draw on the Soole. And herein, the devil seeking to deceive men, he first sounds their natures, and knowing to what sin they are most profane, 
Isul le 3. de sum bono. Pet. Raven in meerk. 2.  & applies his temptations thereunto. For he is the author of evil, the original of iniquity, the enemy of things, the corruptor of the world, the adversary of man: he lays snares, causeth falls, digs pits, prepares ruins, pricks on the bodies, pierceth the souls, suggesteth the cogitations, provokes angers, gives powers to hatreds, adds vices to love, planteth errors, nourisheth discords, disturbeth peace, dissipates affections, violateth human things, tempteth divine things, strikes at the beginning of good things, captives the rudiment of virtue, & hasteneth to extinguish that which is holy even at the beginning, knowing that he shall be all unable to subvert that which is once well grounded. To and with whom conjoin those others, who (after Gregory 
Greg. in job. 35. li. 26. ca ●. ) we may call Calumniatores, being such (indeed) as do not only rob & despoil men of their external substance: but by their erroneous doctrines, evil manners, and examples of a reprobate life, contend and endeavour to dissipate their internal virtues: and therefore are more to be feared and abandoned then those thieves and robbers: for they assay to invade our external good, these spoil us within: they for the desire of our riches temporal, these cease not to rage's in the hatred of our virtues spiritual: they envy the things we enjoy, these envy our life: they study to take away our external goods which please them, these to destroy the internal 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 grievous are those wicked, which either by devilish suggestion, an evil doctrine, or ungodly life, assaults, or good manners, than they which violently oppressing, invade on our goods. For by such the quiet spirits led into tentation, are subjecteth to damnable perdition.   

CHAP. XXXV. The Harrow or Drag, and the Horses of Impiety, with the fruits and ends thereof.  
Moreover, to this Plough and Land of Impiety, there is fitted by the Devil) a certain Harrow or Drag, with two ill favoured jades to draw the same. 
1. The Harrow of Impiety.  The Harrow is that Adulation and flattery of that false Prophet, which may rather be called a Rolier or Smother: such as used the Prophets of Israel, who when they should have reproved the people for their abominations, 
Isa. 2●. 1. & 5●. 11. jere. 6.14. & 8.11.  and terrified them with judgements, healed their wounds with fair words, and daubed their sins with untempered mortar. Furthermore, whereas in Piety's Harrow, were found many sharp pings o● tynes of bitter affliction, to tear abroad the hard clods of man's perverse and stubborn nature. In this Roll or Drag are fixed those tynes, which are of a contrary nature and operation, as namely the sinful Solaces and fancies of fools, by the which (as with precious balms) man's head is broken, (as David saith). To this purpose the malevolent Temptor proposeth to the eyes of men, the glory, pleasure, wealth and pomp of the world to be desired: to the ears, the songs of fools, 
Pro. 1. Cor. 15.  resembled to the cracking of thorns under the pot in the fire, and such words, which (as Saint Paul saith) corrupt good manners. To the taste, 
Luk 16.  meats and liquors of deliciousness, wherewith men are glutted to their pain. To the sent of smelling, odoriferous gums, herbs and sweet perfumes. To the feeling, soft apparel, easy beds, quiet sleeps, long rest, idleness and wished tranquillity: and to pass by many other particulars of this kind, here is found offered or promised, whatsoever may seem pleasing to man's concupiscence and degenerated nature, by the which being enchanted, as with singing sirens, beautiful ●amiae, and deceitful Physicians, they bend to their own bane, embrace their deep danger, and possess in themselves, not only a cursed Chironia (or Noli me tangere) but that remediless Nunquam sanabite, without all recovery.  
The two draft Horses of this Drag, 
The 2. Harrow Horses. Gregor in job. lib 6. cap 16. The Driver of the Horses.  are two pernicious Devils, which invade the minds of worldly men, of the which the one is called Mammon, the other Asmodaeus: both fed 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 fiend, whom St. john descried and discovered, playing his part in the malign world. His songs, tunes and voices, wherewith he animateth and provokes those Horses, and with them, all such as follow on with that Harrow, are the same which either himself used in heaven, or which he taught Adam and Hevah 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 Avarice, the latter of Voluptuousness. Whereof, that the godly may be heedful, and fly the danger, one thus adviseth 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. Do thou not sing with Lucifer in Heaven, 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 buy vain glory.  
Of such odious fingers spoke holy job 
job 2.  in his affliction, & observed, that in the midst of their mirth they were cast down into hell, the centre of ungodly souls, and the place of remuneration for worldly delights, 
Luk. 12. & 6.  as Christ also hath well taught in the fearful examples of those two Rich men mentioned in the Gospel.  
Now, albeit the ground of Impiety be both stubborn, impatient, disobedient & ingrateful to the Almighty and his Saints in his permission: yet it yields itself apt & ready to this perverse husbandman (I mean the devil) in all things after his will, according to the censure of the Lord of the reprobate jews, 
Ioh 8.  saying: Ye are of your father the devil, and the lusts of your father ye will do.  
Moreover, to this heinous Harrow belongeth divers other things, especially for the furniture of those Horses that are liable to the draft of the same in this lewd land; and the particulars allude in number and place to those which appertain to the Horses and Harrows in the ground of Piety: as namely the Collars, the Hambers, the Trase ropes, the Batter quills, the tenors & the halters By the first, we may understand Presumption and Despair, as depending on the assurance of this worldly felicity, and distrusting utterly the promises of God, and the things of his kingdom. By the second consideration, human Concupiscence and beastly Appetite. By the third, the desire of Worldly honour, the desire of the Riches of this life, the desire of fleshly Pleasures, and the desire of Revenge. By the fourth, note man's Self love, and Self will. By the fift, the conceit of Security, and the persuasion of Long li●e. By the sixth, understand Seduction and Perdition, and thereunto the envious man, namely the Devil, sets too both hands, wherein that he may allure them, he is as a Serpent, and to daunt and destroy them as a ramping Lion. Howbeit (as it is before said) he hath not power to effect aught, 
On whom the Devil hath power by God's permission. Dionis. Areop in dui n●w. lz ca 10. Mat. 4.  were it not of the permission of the Almighty, who, in his just judgements suffereth him both to rage and domineer in & over the vessels of wrath: but upon his Saints, having no power, in them he findeth nought: for the Lord will not suffer them to fall into tentation, that is, to be overcome of the devil, albeit he often permits them to be tempted of the devil, as Christ himself was tempted. Thus have we seen both the Harrow of Impiety, with the Horses, Driver, and furniture incident. Now it remains, that we briefly consider of the fruits that spring of this husbandry, with the reward.  
The fruits are most horrible 
The fruits & reward of impiety  (as so well observed and tried) Eliphaz in job, 
job. ●. 8 9  making an answer to jobs words, thus protesteth: I have seen, that they which plough iniquity, and sew wickedness, do also reap the same. Again, he 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 Solomon hath not only seconded, but briefly expounded him therein: 
Pro. 22.8.  He that soweth iniquity (saith he) shall reap affliction: and the rod of his arger shall fail: that is, he shall be plagued for his lewd labours, and that power he sometimes had to oppress & afflict the godly, shall be restrained & taken from him. The prophet Hoseah 
Hos. 10.14  saith, that they which plough wickedness, reap the fruit of lies: and that is (as S. john saith) the torment of the second death, 
Appoc. 22.  in the lake that burns with fire and brimstone. St. Paul tells the Galathians, 
Gal. 6 8.  that whosoever sows of the flesh, 
Chap. 5.19 ●1.  shall of the flesh reap corruption. And this (a little before) he calls the fruits of the flesh, the which (as he saith) who so doth, he shall not inherit the kingdom of God. And finally, as well for the consideration of the fine & reward of Impiety, as for a brief use of that which hath been declared of and in the same, we hear the sweet Psalmist of Israel thus to sing and admonish and teach the right godly man in his patiented abiding: Fret not thyself because of wicked men: 
Psal 37.1, 2, 3.  neither be envious for the evil doers for they shall soon be cut down like the grass, and shall whither as the green herb. Trust t●ou in the Lord, and do good, dwell in the Land, and verily thou shalt be fed. Again, 
Verse. 34.  Wait thou on the Lord, and keep his way, and he shall exalt thee, that thou sha' t inherit that Land when the wicked men shall perish, thou shalt see. I have seen the wicked strong, and spreading himself like a green Bay-tree: yet he passed away, and he was gone: and I sought him, but I could not find him. For notwithstanding, his worldly prosperity of late, he is suddenly gone down 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 horn of his Anointed, and placed his King on Zion his holy hill.   

CHAP. XXXVI. The second general part, containing the Reasons and motives persuading all men to follow the godly husbandry: wherein is seen the reward of Piety, with the conclusion.  
THe Lord God Almighty, as he is the supreme King, the highest Lord, the Father eternal, and the God of both heaven & earth, might justly by such his powerful authority have commanded the Israelies; 
An Argument of God's great mercy.  as in their dutiful obedience to sow for righteousness, and to reap according to the measure of mercy, without any other reason or respect. And whereas he might have menaced and threatened the disobedient with the fierceness of his judgements, as he did the jews, by the ministry of St. john the Baptist: as now the axe is laid to the root of the tree: and as Christ saith; Except ye repent, ye shall perish. Howbeit, 
* See what I have said hereof in the Song of the beloved touching his vineyard, in Isai. 5. part. 1.  such is the Lords unspeakable mercy, that applying himself to man's capacity and weakness, rather like a father, than a King: he proposeth such reasons, & useth such means, as may rather gently allure and persuade them, then in any sort terrify, force, or compel them: the which manner of inducement our Saviour Christ, imitating his good Father, hath also used, saying: Come unto me all ye that travile and be heavy laden, and I will refresh you: learn of me, for I am meek and lowly in heart, and ye shall find rest to your souls. And of this kind the Prophet Hoseah hath produced in number eight, whereof (as we well observe) The first is taken from the convenience of the time. The second, from the fit opportunity thereof. The third, from the consideration of his fatherly love & affection. The fourth, from the excellency of the things promised The fift, from a comparison thereof, with the rain. The sixth, from the goodly manner of disposing thereof. The seventh, from the benefit of the same in such as receive it. The eight, from the consideration of his most gracious inclination and regard of his faithful children, in that he cometh unto them in his own person, either to perform, 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 convenience of the Time. 
The first Reason. Time. job. jan.  There was a time of deviation, a time of revocation, or revouation: a time of reconciliation, and a time of peregrination: of deviation from Adam unto Moses, of revocation from Moses until the nativity of Christ: of reconciliation under the Gospel, and of peregrination for all men in this world. In and by every which time, there was also, and is appointed unto every thing his season to be performed and effected under the Sun. The which nevertheless is often and much neglected by worldly man, whereof Father Bernard could worthily complain: 
In sermon, ●d collar.  Nil preciosius tempore, & heu nil body vilius inventur: nothing is more precious than time, & (alas) nothing in these days is less regarded. The jews in the days of Heggaeus the Prophet, being willing by him to set on and further the building of the Lords house, answered him, that the time thereof was not then come. To whom the Prophet replied: Is it time for yourselves to dwell in your settled houses, and the Lords house to lie waste? Moreover, that they might consider that their present dearth of corn, victuals, and other necessary things fell on them, as a just plague for such their neglect of that house in the time appointed, he added: Consider your own ways in your hearts: ye have sown much, & brought in little: ye eat, but ye have not enough: it drink, but ye are not filled: ye cloth yourselves, but ye be not warm: and he that earneth wages, puts the same into a broken bag. But now, the Lord being gracious, wills them to observe the time, as reason & equity require, the time for this business appointed by himself, & not after their wills, saying: It is time, or the time is now come, wherein ye should seek the Lord. Such a thing intendeth Solomon in his Canticle: 
Cant. 3.  The winter is passed (saith he) the summer it come: the voice of the tirtle dove is heard in our Land: the like hath S. Paul to the Romans; 
Rom. 13.  It is now time that ye awake out of sleep: for the night is past, the day is come near, and our redemption is nearer than when we first believed. And the Prophet Hoseah seems to say in effect thus: O ye of the house of Israel and juda, ye have long enough, and too long sought after vanity in the error of your mind: ye have ploughed iniquity too many days and years, ye have been as sheep going a great while astray: and as prodigal sons have wandered far from your good father's house: and the Lord hath hither unto in long suffering permitted you (as the good father permits his young children) to play the wantoness: for the which also he hath sometimes severely corrected you. Again, ye have been often called, long scooled, many times instructed in godliness now, by this time ye should be no longer as children, but such as are grown to the years of wisdom & discretion. It is therefore meet & convenient ye should know the time of your calling, to walk in a new life, as honestly, worthily & warily: in a word, putting away the former conversation of your lusts, ye should now serve the Lord in holiness and righteousness before him, and so redeem the time, for the days are evil, and the enemy is malicious and subtle, ever seeking to prevent & hinder you with his mischiefs.  

2. The fit opportunity.  But to this ye are the more excited, when ye shall consider duly of the second argument, which is taken from the fit opportunity of this time, intimated by that perticle while, or until; that is, whiles the Lord cometh, or until he cometh. Wherein we find a fit allusion to the natures either of those birds which observe their fit times in the year, as the Swallow, the Nightingale, the Stork: or to the manner of those husbandmen, which apprehend their seasons for sowing, reaping, and other works of husbandry, as the opportunity is offered them: or to those prisoners in bands, who being guilty, and trusting to the mercy and lenity of their king for pardon and deliverance, wait the opportune time, and then gladly accept the same. Such a thing hath the Prophet, where he saith: 
Isai. 55.  Seek ye the Lord whiles he may be found call upon him whiles he is near: the Psalmist 
Psal.  admonisheth: To day if ye will hear his voice harden not your hearts. And Christ saith; Whiles ye have the light walk in the light. Moreover, the Lord speaking of an especial time, saith: 
Isai. 49.8.  I have heard thee in a time accepted, and in the day of salvation have I succoured thee. The which, S. Paul applying to this gracious opportunity, wherein the Lord did not only declare, but offer unto the Corinthians & others, the effects of his love, he saith: Now is that acceptable time, 
2. Cor. 6.  now is that day of salvation. And this is that which the Lord graciously extendeth to his Saints, the which he would they should accept without delays, for their good. This therefore observed righteous Noah, when according to God's commandment, he did not only preach of God's mercies 120. years to the old world: but entered the Ark in the opportune time. The like observed Abraham, when he went forth of his own Country: Lot, when he departed from Sodom: Moses, when with the Israelites he went out of Egypt: and Matthew, Peter, james, Andrew, Paul, and john, when they were called, they answered not, we will first go and bury our fathers, or bid them farewell which are at home, or go see the farms we have purchased, or prove the oxen we have bought: but they presently accepted the divine grace without linger or excuses. Thus, the five wise Virgins waited, and in the due time entered in with the Bride, when the foolish, neglecting the opportunity, were shut out, with this saying: I know you not. And this should teach us, to accept of the precious good opportunity, the rather for that as in the same we shall find rest to our souls, and be blessed: So, in the neglect thereof, there is commonly found affliction and woe. 
Chry. in Babil con●ra gentes.  For as Saint chrysostom said, T●iaute gar esti tou thi●●macrothamia tois owl eye deon chromenois autem peer ateran eo ageitendiken. Such is the long suffering or goodness of God, that he grievously punisheth them which abuse it: and as to them which repent the same is ever found profitable: so to the obstinate & stubborn persons it offereth an occasion of more grievous punishment, and is according to that conjunction on the Israelites, saying: As the Lord rejoiced over you to do you good, 
Deut. 28.63.  and tomulti●ly you so be will rejoice over you to bring you to nought, and ye shallbe rooted out of the Land whither thou goest to enjoy it, if thou wilt not fear the Lord thy God. This being well considered by the Prophet, and willing that the Lords children well advised, should observe the due time with her opportunity, he said: It is time to seek the Lord whiles he cometh: as if he should say, to serve him, to fear him, and to apprehend and accept his loving graces, then whiles he offereth the same.  

3. The Lords fatherly affection. Dyonis. Areo pag. in Caelest. hierarchia cap. 1.  The third Reason is drawn from the consideration of that Storge, or most loving affection of a natural father to his dear son. Wherein the Lord declares himself as a Father to his people: and therein, as we see how parents in many things prevent their children, and are willing and ready to pardon them before that ever they ask or seek for pardon upon their faults committed, being sorry that by their slidings they offer occasion of anger or correction: even so (as the Prophet saith) The Lord is very ready to forgive, and cometh forth unto them, 
Isa. 5.5. Hos. 10. Luk 15.  to rain Righteousness upon them. This hath Christ expressed in the Parable of the good Father, and his prodigal Son. Where, the good father seeing his poor son coming towards him (yet a great way off, ran forth to meet him: and yet before his son could open his mouth, to ask mercy, he prevented him with the tokens of his goodness and fatherly love. Of this grace and mercy of our heavenly Father, coming near unto us, and so ready to help and embrace us, with the arms of his love, Saint Augustine in his holy Cofessions, could meditate in this sort. Gratia & misericordia Dei semper prauenieb●●t 〈◊〉 etc. The grace and mercy of God did alway prevert me: from many dangers it delivered me: when I was sick, it salved me: when I erred, it reduced me: when I fell down, it upraised me: when I was sorrowful, it consolated me, etc. Thus, as the Lord seemeth very sorrowful, that we should sin, to offend him and endanger ourselves: so is he glad of our return unto him, as whereby, we may be recured for our safety. And knowing our necessities at all times, he doth often minister unto us: that whereof we have need, albeit be have neither the knowledge, nor the readiness of ourselves, to ask or require the same at his hands.  
The fourth Reason is taken from the excellency of the benefit, or thing promised: for he saith, 
4. The excellency of the benefit.  that the Lord will come, and rain down Righteousness upon them that sow for righteousness, and reap after mercy's measure: which (indeed) is a great and excellent blessing of the Lord on his Saints, as whereby they shall not only have a good reward, but with great abundance.  
The second thing promised is, (as the wise man hath said) Righteousness: 
Righteousness.  that is, the fruits, effects, and reward of Righteousness, by the figure Metonomia. Now, as we should persuade, that the promises of God are, Yea, and Amen: so his will is, that such as hear his word, and obey him therein, shall obtain and retain that which they faithfully desire, for his own glory, and their benefit. Therefore he saith: Ask and ye shall have, seek and ye shall find, knock and it shalt be opened unto you. 
Heb. 11.  And Blessed are they which hunger and thirst after Righteousness, for they shall be satisfied. Therefore was it, as the Apostle saith, that the holy Fathers staggered not in faith, but steadfastly believed, that God would ever be as good as his promise. So ploughing for Righteousness, and seeking after goodness, we shall no doubt timely reap, and enjoy the fruits thereof. Secondly, by this word, the Prophet pointeth to that increase of virtues which should ensue our labours in the Lord: by the same we are encouraged to diligence, and therein to regard how we may be augmented: as that the five talents committed unto us, should by our godly exercises be made ten, and those ten talents, twenty, never doubting of the rich bounty of the Lord, who, as he useth not to quench the smoking Flax, nor to break the bruised Reed, he will accept that which we have, and not condemn us for want of quantity, when we endeavour in his fear to express the quality, and he will of his goodness give a plentiful increase unto our labours. To this aimed Saint john, 
Ioh 1. ●.  when he said, that from his fullness we all receive grace upon grace, as the following of one virtue after an other in great abundance. And this is that which the Spirit alludeth unto in Apo: 22. Let him which is righteous, be yet more righteous, and let him which is holy, be yet more holy. And this tends to the perfection of them which proceed from virtue to virtue, until they come to be perfect men in Christ. This was observed well in Noah, the Righteous, 
Gen. 6.  who (as it is testified by Moses) was Righteous in perfections, (for so the words signify) to the which the holy Spowsesse alludeth in her shining garments, 
Apo. 22.  being interpreted by Saint john, to be the justifications or Perfections of the Saints.  
The second thing promised is, Riches, not of this world, but of God. The holy Apostle, as alluding to Solomon, saith: that Godliness is great Riches. 
Riches of Godliness.  Here is not only Riches, but great Riches: and indeed, Great is that Mystery of Godliness, having all the promises, both of this life, and of the life to come, as the Apostle witnesseth.  
The riches of this world is transitory and vain; but this is that, which being obtained, is of more value than all worldly treasures, the which they easily contemn, that have this jewel in possession. Therefore, as worldly men seek after the riches of the world, the godly are incited and persuaded, to lay up their treasures in heaven, in the which they have and shall enjoy with all Society, life, light, rest, peace, abundance of all good things, security, and eternity.  
Thirdly, although in the former the fruit of Righteousness and reward of Piety, is plainly expressed: yet Solomon addeth one other word, to ratify and strengthen the same: 
Pro. 21.21.  saying, They which follow after Righteousness and mercy, shall find Honour. 
Honour.  By the which he meaneth, not only that joint commendation of good men for some laudable virtues, & the favour of God in this world, honouring them which honour him: 
Ro. 8.  but also the Glory which shall be revealed: of the which, as all the glory of this world: so all the afflictions of this time are not worthy as S. Paul saith: neither the thing being of that high excellency, can we either speak thereof as it is, nor comprehend the same in thought: passing indeed (as doth that peace of God) all man's understanding. But as the glory of Christ jesus was extolled, in that the Father manifested him in the flesh, by the operation of his Spirit, in his mighty works, and merits for man's salvation: and as the glory of the Father appeared in those his loving mercies declared towards men in his dear son jesus: so doth the glory of man appear first in this world, by that it pleaseth God to declare him, by his grace, justified, sanctified, adopted, called, elected and honoured in his Son jesus. Next, in the resurrection, exaltation, and glorification of jesus: who hath taken on him man's nature, and the same preserved and glorified, hath taken seize and possession for man in the kingdom of his Father. Thirdly, it shall be most apparent, when being set and placed on the right hand of Christ, in the great judgement, we shall not only be commended in our labours done by faith, before both Angels and men: yea, in the presence of the most High God: but, being pronounced just, and the blessed Saints of the Father, we shall receive the honour of that his most glorious kingdom prepared for us from the beginning.  
The fift Reason is taken from the apt comparison with the Rain: 
5. The comparison with the Rain.  by the which the former arguments are not only confirmed, but amplified. The Lord cometh to rain down Righteousness here: Righteousness is likened to the Rain, which cometh down from heaven: and that as for many, so chief for these causes. First, for that the Rain cleanseth the air from the corrupt vapours which rise of the earth. 2. The Rain of all other waters is the sweetest in taste. 3. It is more subtle and light then any other water. 4. It is pure without mixtures. 5. It watereth the barren earth, to make it fertile. 6. It giveth nourishment and comfort to the fishes in the Sea, and other waters. 7. It qualifieth the force of fires. 8. It makes the land tractable to the labour of the Husbandman. 9 It washeth clean the ways wherein men travel. 10. It cometh down from above, and not from beneath. In semblable manner, Righteousness is of that nature, that it cleanseth the cogitations of men from noisome affections and studies: It is the sweetest solace of a godly man's mind: it easeth their consciences, which thereby discharged of the burden of sin, aspire to the heavens. It is not contaminated with the fantasies of vain persons: nor the doctrines of deceivable Heretics. It giveth moisture to our barren natures, whereby we yield forth fruit acceptable to the Lord. It assuageth the ardency of man's concupiscence. It persuadeth both our bodies & souls to yield obedience both to the will and word of God. It cleanseth our conversations, as whereby we may the better travel to the harbour of health: And coming down from the Lord, is of his Highness, made unto us an influence of his grace and goodness; as whereby we be so seasoned and tempered, as we remain acceptable unto his glory.  

6. The manner of bestowing it.  Sixtly, the manner of pouring down these Graces, as Rain on the Earth, puts us in mind of three principal Virtues in the Lord, which bestows them: as first his large bounty: secondly, his fine liberality: thirdly, his exquisite wisdom. His bounty is apparent in his gift: his liberality, in the abundant largeness thereof: and his wisdom in an orderly disposition. The gift is of his love: his liberality of his abundant riches: and his wisdom of his eternal providence. He giveth, and that freely, without respect of any reward, or any thing in man, moving him thereunto. In his liberality he giveth to every man abundantly: yea, the very wicked are not left without the sense of his goodness, in that he sendeth forth his Rain to fall as well on them, as on his Saints. The Prophets are full of Metaphors, to set forth this the Lords liberality to men. Although therefore there was a time when the Prophet joel threatened the disobedient with wars and troubles: in the which they should be constrained to break up their Plough Shares into sword: 
joel. 3.10.  whereon should follow famine and ruin in the Lord's anger. Yet the Prophet Isay, to declare this large liberality of the Lord, at an other time, prophesied, that the people should convert their sword into Plough Shares, and their Spears into Sythes: 
Isa. 2.4.  for he would send them great plenty of fruits in the time of peace. Thirdly, as the Lord powers down the Rain with an orderly disposition on the earth: so powers he forth the effects and fruits of righteousness on his people, after his divine will in wisdom, as whereby every one hath enough thereof to society, as the earth hath of the timely rain, when it falls thereon. Not of man's policy or power, but of his own goodness, to whom it is lawful to do as himself listeth, with that which is his own.  
The seventh Argument is taken from the benefit of righteousness in ourselves: 
7. The benefit in ourselves.  for he saith, that he will rain Righteousness on you: that is, on them which have sown unto themselves for righteousness, or laboured for Piety. Surely the fruit of this Grace shall be our own, if we seek the Lord after this method and rule. So said the sweet Psalmist concerning the godly: 
Psal. 107.37.  Thou shalt eat the labour of thine hands. Again, they sow the fields, and plant Vineyards, which bring forth unto themselves fruitful increase: for he blesseth them, and they multiply exceedingly. What Husbandman is he, which is not encouraged to labour in his field, if he once persuade in assurance, that he shall not only have great increase, but that the profit thereof shall be his own? What Merchant man adventureth not on the raging Seas, with the more boldness, which hopeth that the gains of his travels, shall redound to himself? And truly so is that man animated and encouraged in his vocation, that hopeth for his proper commodity, and reward of the same. So saith the Prophet to the righteous; The Lord will rain down Righteousness: that is, the full fruits and effects of Righteousness upon you. As Christ said in his prayer to his Father: I pray not for the world, but for them whom thou hast given me out of the world. So saith the Lord by the Prophet: I say not, that those large Graces are laid up of my love, 
To whom God's graces appertain.  and so bestowed on the worldlings, which follow after their own lusts in voluptuousness and sin (for these things appertain not unto them): but only for the Righteousness which are exercised in the works of Piety, which have laboured in my Vineyard, and therein borne the burden and heat of the day: for it is meet (according to my promise) that by the merit of my Son, they now rest from their labours, and have a refreshing: yea, that they be rewarded, and all their works follow them in the glory of their Saviour.  
The eight and last Argument is taken from the Lords kind favour unto his chosen, 
8. The lords kindness and regard  and his lovely regard of this business to be performed, considered in this word, He cometh. For first, in that himself being so high and glorious, should not only respect man, but also vouchsafe to come unto him, intimateth unto us, with what gracious kindness, and kind grace he embraceth his Saints. To this the Lord alluding by his Apostle saith: 
Apo. 3.  Behold, I stand at the door and knock: if any will open unto me, I will come in and sup with him, and he with me. It is esteemed no mean love of a Prince, & grace of a subject, when the Prince vouchsafeth to come unto his subject, resting himself under the covering of his house: and such is the Lords kind love unto us: and such is our honour by his grace.  
Next, hereof is gathered the great regard that the Lord God hath of the performance of his word, and preservation of his chosen: for howsoever he hath risen up early, & sent forth his servants with a charge, not only to work, but to oversee, direct, and also to recompense the labourers with meet rewards: yet such is his regard, that he likewise cometh himself, not only to see the thing performed, but to effect it, or at the least to supply by his powerful hand, wisdom & providence, that whatsoever hath been found in them wanting or defective, according as himself saith in the Prophet joel: 
joel. 2. Act. 13.  Behold, I work a work in your days: as if he said: howsoever the whole host of heaven be moved, and the inhabitants of the earth provoked, and all my servants are ready in their places to perform my word to them commanded: yet do I myself work all, neither are they able to effect or bring to pass aught without me: yea, and I will see that the thing promised shall be surely performed & brought to pass in his due time. And this we must believe & persuade, that as the Lord is good to Israel, so will he of his loving affection be present with Israel: that is, to the godly, to help them, to preserve them, and to benefit them with the rich treasures of his house: Lo, such is his goodness, and so large are his mercies unto them which plough for righteousness, and reap after the method of mercy.  
In regard whereof, let us be excited and stirred up in the right performance of this duty: let us seek the Lord in singleness of heart, and call upon him with our voice: let us love him above all things, and come unto him: let us be thankful, and express our thankfulness in our humble and dutiful obedience unto his most high Majesty, in the name of his sweet Son jesus: to whom, with the holy Ghost, three persons in Trinity, and one eternal God in unity, be praise, honour and glory, for evermore. Amen.   
FINIS.