THE
PLAINE
mans
spirituall
Plough
.
CHAP.
I.
God
speede
the
Plough
.
HE
that
well
beginneth
(
for
the
most
part
)
well
succeedeth
,
A
good
beginning
hath
the
like
end
.
as
that
Builder
which
best
plotteth
,
best
prospereth
:
And
truly
,
wel
he
beginneth
,
Eales
.
12.
1.
and
soundly
he
plotteth
,
who
,
remembring
his
Creator
the
sooner
in
his
youth
,
beholdeth
his
face
,
and
seeketh
in
all
his
endeuours
to
glorifie
his
blessed
name
.
This
method
hath
our
heauenly
and
most
learned
Schoolemaister
taught
and
prescribed
vs
in
his
doctrine
:
First
seeke
yee
the
kingdome
of
God
and
his
righteousnesse
,
and
rightly
obserued
the
same
in
his
life
and
actions
for
our
imitation
,
when
(
according
to
the
prophesie
of
the
sweet
Psalmists
Psal.
16.8
.
of
Israel
(
He
set
Iehouah
before
his
face
,
who
therefore
stoode
at
his
right
hand
to
the
ioy
of
his
soule
,
and
stabilitie
of
his
glory
,
when
others
fell
.
And
heere
is
both
standing
and
falling
,
for
where
this
rule
is
not
holden
,
the
waight
of
the
walls
(
as
laide
on
a
sandie
foundation
)
is
with
Nimrods
Babel
subiect
to
a
sodaine
downe
fall
.
Gen.
11.9
.
The
very
sweete
Spowsesse
(
whom
King
Saloman
bringeth
in
reporting
her
aduentures
)
seeking
for
her
Soueraigne
,
Cant.
1.3
.
found
him
not
,
because
she
obserued
neither
the
due
time
,
nor
the
true
maner
thereof
:
For
shee
sought
him
in
her
bed
by
the
nights
:
that
is
,
in
voluptuousnesse
and
securitie
,
signified
by
the
bed
,
and
by
ignorance
and
errors
,
noted
by
the
nights
.
Ioh.
21.6
.
In
like
maner
(
as
the
Euangelist
tels
it
)
the
Apostles
of
our
Lord
(
not
yet
fully
confirmed
)
went
forth
to
fish
,
and
caught
iust
nothing
,
for
that
they
laboured
in
the
night
,
neither
regarded
to
cast
forth
their
nets
on
the
right
side
of
the
Shippe
.
But
that
the
holy
Spowsesse
might
best
finde
him
whom
her
soule
loued
,
she
is
taught
by
the
watchmen
,
how
,
where
,
and
to
what
ende
to
seeke
him
:
and
that
those
vnfortunate
Fishers
might
catch
,
they
are
aduised
by
their
Maister
,
both
to
labour
in
the
bright
morning
,
and
to
cast
out
their
nets
on
the
right
side
of
the
Shippe
:
that
is
,
to
labour
with
knowledge
and
integritie
,
as
such
as
are
beautified
with
Vrim
and
Thummim
.
The
Lord
GOD
,
willing
that
wee
should
take
this
course
without
feare
or
fainting
,
as
well
for
the
obtaining
of
things
necessarie
,
God
will
that
we
sho●d
pray
vnt●
him
at
the
beginning
of
our
labours
.
as
for
the
comfort
of
our
soules
and
glorie
of
his
name
,
commandeth
vs
to
call
vpon
him
:
to
aske
,
to
seeke
,
to
knocke
,
yea
,
and
to
continue
this
exercise
.
Next
,
to
encourage
and
animate
our
spirits
,
he
hath
promised
to
heare
vs
,
and
to
grant
that
whatsoeuer
wee
shall
aske
or
desire
of
him
in
the
name
of
Iesus
.
Thirdly
,
the
Lord
,
being
as
good
as
his
word
,
granteth
and
giueth
,
vnto
such
as
cal
vpon
him
,
euen
his
holy
Spirit
,
and
all
things
needfull
,
as
well
for
their
bodies
as
for
their
soules
.
Fourthly
,
as
the
necessitie
of
man
prouoketh
it
,
so
is
the
exercise
of
holy
prayer
most
sweete
and
comfortable
.
Therefore
the
godly
in
all
ages
haue
beene
in
this
much
delighted
,
and
felt
the
greatest
solace
in
the
middest
of
their
greatest
afflictions
,
perswading
,
that
as
they
set
the
Lord
before
their
eyes
,
hee
was
to
them
as
their
father
,
both
willing
to
blesse
,
and
declaring
his
power
to
preserue
them
:
and
therefore
praying
vnto
him
,
they
call
him
their
father
in
the
heauens
.
Noah
,
the
eight
Preacher
of
righteousnesse
,
as
he
before
faithfully
depended
on
the
Lord
his
God
,
from
whose
grace
he
had
both
commenced
and
proceeded
in
that
great
work
of
the
Arke
,
wherin
Gods
glory
and
Noahs
faith
did
appeare
:
Gen.
8.20
.
So
comming
foorth
thereof
,
hee
aduentured
not
his
husbandry
vntill
he
had
built
an
Altar
to
the
Lord
,
and
laide
thereon
his
oblations
,
to
the
honour
of
his
name
.
Abraham
,
being
called
out
of
his
owne
countrie
by
the
Lord
,
euer
placed
him
in
his
eyes
,
offred
Sacrifices
vnto
his
Grace
,
Ge●
.
12.7
.
&
.
24.14
.
&
.
28.20
.
and
thence
proceeded
to
the
performance
of
his
word
.
Also
his
seruant
Eleazar
,
being
sent
from
him
with
a
charge
in
the
Diuine
feare
,
first
inuocated
the
Lord
,
desiring
him
to
prosper
his
iourney
.
The
same
rule
obserued
Moses
,
Dauid
,
Saloman
,
and
other
the
godly
of
those
times
.
In
the
new
Testament
,
we
haue
the
blessed
examples
,
not
onely
of
our
Lord
Iesus
praying
to
his
father
;
but
also
of
his
holy
Apostles
and
Disciples
,
who
gladly
learned
and
followed
him
therein
.
Act.
1.14
.
In
the
first
of
the
Acts
,
when
they
had
assembled
about
the
choyce
of
Matthias
in
Iudas
place
,
they
had
not
onely
Preaching
,
an
orderly
choyce
of
persons
,
and
casting
of
Lottes
;
but
also
(
and
that
chiefely
)
prayers
,
as
whereby
they
might
moue
the
Lord
to
supply
and
to
effect
that
,
which
neither
themselues
,
nor
any
other
(
without
his
holy
hand
)
was
able
to
performe
for
his
glory
.
All
the
which
was
purposed
and
done
,
not
onely
for
them
then
,
An
example
for
vs
to
seek
the
Lord
before
all
things
.
but
also
for
vs
now
,
and
chiefely
for
the
Teachers
and
Ministers
of
the
word
,
that
they
might
not
onely
bee
willing
to
bestowe
their
studies
and
endeuours
to
Preach
and
divulgate
the
word
,
and
the
same
to
confirme
by
their
owne
godly
examples
:
but
also
both
to
prefixe
and
affixe
mette
prayers
to
the
same
,
thereby
to
desire
the
Diuine
ayde
,
by
whose
grace
and
blessings
those
labours
of
theires
in
his
Vineyarde
and
husbandry
,
might
bee
made
fruitfull
:
yea
,
and
that
wee
might
knowe
,
whether
they
either
teach
others
,
or
heare
others
teaching
them
,
there
is
no
fruite
or
encrease
to
be
presumed
or
expected
from
the
power
or
practise
of
man
,
but
from
the
Lord
,
who
onely
giueth
both
to
the
speaker
,
and
also
to
the
hearer
,
not
onely
a
tongue
to
speake
,
and
an
eare
to
heare
,
but
also
that
fruit
and
profit
of
either
,
as
whereby
his
name
might
bee
glorified
,
and
themselues
edified
and
comforted
for
eternall
life
.
Moreouer
,
the
very
heathen
The
heathen
how
they
began
.
Poets
,
and
wisemen
of
the
Gentiles
,
haue
not
neglected
,
but
most
carefully
regarded
to
begin
their
workes
with
the
Inuocation
of
those
diuine
powers
which
they
most
affected
&
worshipped
,
as
from
whose
graces
(
they
were
perswaded
)
their
labours
and
studies
might
enioy
the
happier
fine
:
whereof
followed
this
Distich
.
A●
loue
fit
orfum
,
ne
Serpe●s
det
tibi
morsum
.
And
therein
,
howsoeuer
some
haue
vainely
hunted
after
the
praise
of
worldly
men
,
the
better
sort
(
as
Philemon
,
Socrates
,
Plato
,
and
such
)
did
euer
ayme
at
the
Glorie
of
the
highest
power
,
the
which
they
placed
for
the
chiefe
scope
of
their
labours
,
and
therefore
from
thence
expected
ayde
,
and
continuall
assistance
.
But
by
how
much
greater
the
worke
in
action
was
of
estimation
,
so
much
the
more
regard
they
euer
had
of
this
ground-plot
:
knowing
,
that
as
the
weakenesse
of
humane
abilitie
and
slendernesse
of
mans
witte
,
coulde
neuer
of
it selfe
effect
any
thing
of
the
meanest
request
,
The
best
commencements
.
much
lesse
that
which
is
of
the
noblest
regard
:
so
also
(
as
wisdome
,
reason
and
experience
teach
)
things
well
begun
haue
commonlie
like
successes
:
and
that
the
good
beginnings
are
taken
from
the
diuine
grace
,
wherein
the
greatest
actions
haue
bene
enabled
with
the
semblable
regard
.
This
when
I
also
well
weighed
,
I
thought
it
a
matter
most
vnseemelie
and
nolesse
sinful
to
aduenture
,
this
present
worke
,
without
holy
inuocation
:
yea
,
much
I
doubted
,
lest
that
without
this
one
thing
,
I
should
not
only
transgresse
in
manie
things
:
but
also
setting
the
building
,
not
on
the
Rock
,
with
the
wise
man
,
but
with
the
foole
on
the
sand
,
the
waight
of
the
walles
would
haue
fallen
to
the
ground
:
and
so
much
the
sooner
,
for
that
the
worke
now
endeuoured
is
both
exceeding
great
,
and
the
degree
therof
excellent
high
:
The
waight
of
the
matter
in
hand
.
vz
,
Pietie
.
for
behold
,
this
is
that
which
aptly
concerneth
the
supreme
magnificency
of
the
most
princely
Ladie
Pietie
,
of
whose
right
nobilitie
I
perswade
,
euery
man
who
hath
been
schooled
either
in
the
knowledge
of
God
,
or
of
himselfe
hath
happilie
heard
,
and
with
whose
laudable
graces
,
whosoeuer
is
truely
adorned
,
is
both
honored
with
God
,
&
well
commended
of
all
good
men
.
And
this
I
am
sure
ye
will
confesse
together
with
me
,
when
yee
shall
aright
vnderstand
both
the
nature
and
vtilitie
of
this
Soueraigne
Princesse
by
her
plaine
description
,
but
the
more
when
ye
shall
be
moued
to
entertaine
and
embrace
the
sweete
influences
of
her
glorious
vertues
.
Now
,
Pietie
.
Cicer.
in
Re.
tue
.
li.
2.
Aug.
epist.
22.
ad
Macedo
.
if
ye
aske
mee
what
I
vnderstand
by
this
word
:
I
answere
,
not
only
that
Philostorge
,
or
louing
affection
,
whereby
a
man
loueth
,
honoureth
,
r●uerenceth
,
gratifieth
,
and
dutifully
regardeth
his
father
,
mother
,
brethren
,
kindred
,
Country
,
and
such
as
haue
thereby
well
deserued
(
according
to
the
definition
of
the
Philosophers
)
but
also
,
&
that
chiefly
,
that
most
reuerend
,
holy
and
true
worship
of
the
most
high
God
,
Chris
.
in
ser.
De
fide
&
de
lege
.
and
the
true
loue
and
right
regard
of
dutie
towards
all
men
;
whose
originall
and
fountaine
the
whole
scriptures
diuinely
inspired
,
haue
drawne
not
from
the
nature
,
wit
,
abilitie
,
or
policie
of
sinfull
man
:
but
from
the
verie
spirit
of
truth
,
as
an
influence
of
the
highest
heauens
,
comprehended
in
the
feare
of
God
,
expressed
in
Faith
,
Hope
,
and
Charitie
,
&
hath
his
Mysterie
exceeding
great
:
for
vnder
the
same
,
not
onely
God
is
manifested
in
the
flesh
(
as
Paul
the
holie
Apostle
affirmeth
)
:
1.
Tim.
3.
but
also
there
lye
couched
great
safetie
,
great
wealth
,
great
vtilitie
,
great
glorie
.
Thereof
the
auncient
Hermes
knowing
the
safetie
,
protested
that
,
Lactan.
li.
2.
de
Origine
Erro
.
cap.
16.
Mia
Phylake
,
Eusebeia
,
&c.
Pietie
is
that
onely
keeper
or
preser.
matrix
of
men
:
for
neither
hath
the
wicked
diuel
,
nor
yet
Fate
,
any
maner
power
ouer
the
godly
man
:
for
God
deliuereth
him
from
all
euil
:
therefore
is
Pietie
(
or
Godlines
)
that
one
and
onely
good
thing
among
men
.
Next
,
wee
heare
the
Apostle
to
affirme
,
that
Pietie
is
great
riches
to
them
which
are
content
with
that
which
they
haue
:
thirdly
,
he
saith
,
that
this
vertue
is
profitable
to
all
things
:
&
lastly
,
that
it
hath
for
her
end
euerlasting
life
.
For
in
the
true
tenure
of
Pietie
,
not
only
all
the
Creatures
of
God
in
the
world
,
but
also
all
the
treasures
and
rights
of
the
kingdome
of
heauen
are
ours
.
Therefore
this
is
the
same
,
which
beyond
all
other
things
he
boldly
commendeth
,
as
not
only
the
best
and
most
acceptable
to
God
,
but
the
verie
scope
of
all
the
holy
Scriptures
,
which
are
giuen
to
this
end
,
that
men
might
belieue
,
and
in
belieuing
,
might
haue
eternall
life
in
the
name
of
the
Sonne
of
God
.
Loe
,
such
a
thing
haue
I
aduentured
to
haue
at
this
time
,
whose
reuerence
although
I
esteeme
farre
beyond
mine
abilitie
and
worthinesse
:
yet
vnder
the
feare
of
him
,
who
hath
called
me
with
an
holy
calling
,
graunted
me
to
knowe
the
secretes
of
this
vertue
,
and
enabled
me
to
declare
his
glorie
in
the
middest
of
his
congregation
,
haue
I
so
farre
forth
presumed
:
yet
not
I
,
but
that
diuine
grace
which
worketh
in
mee
.
Therefore
,
let
vs
now
with
meeke
heartes
and
due
reuerence
,
fall
downe
before
his
footstoole
,
and
faithfully
lift
vp
our
humble
mindes
vnto
that
heauenly
Father
,
from
whom
this
grace
desendeth
.
Let
vs
seeke
him
in
a
true
faith
;
and
desire
his
gratious
goodnes
,
that
in
his
diuine
fauour
,
mercy
and
louing
affection
towards
vs
,
through
his
sweete
sonne
our
Sauiour
,
he
would
respect
our
condition
,
speede
well
our
Plough
,
and
prosper
all
our
godly
endeuours
:
that
thereof
plowing
and
sowing
,
not
to
the
flesh
,
but
to
the
spirit
,
we
may
reape
,
not
of
the
flesh
corruption
,
but
of
the
spirit
,
life
euerlasting
,
for
the
high
glory
of
his
maiestie
,
the
soueraign
benefit
of
his
Church
,
the
perfect
discharge
of
Christian
dutie
,
and
the
prosperitie
of
the
elected
Saints
.
O
most
blessed
father
,
the
God
of
glory
,
A
prayer
for
the
good
speed
of
Pieties
Plough
.
and
king
of
all
consolation
,
we
thy
poore
children
oppressed
with
the
intollerable
burthen
of
sinne
,
and
scourged
with
miseries
rod
,
the
guard
of
transgressions
,
doe
now
here
prostrate
both
our
bodies
and
soules
before
thy
foote-stoole
.
Thou
hast
commanded
vs
to
sowe
for
Righteousnesse
,
Hos.
10.12
.
and
to
reape
according
to
Mercies
measure
,
to
plough
vp
our
fallow
ground
,
to
seeke
after
thee
in
the
happie
time
,
and
to
apply
Pieties
Plough
in
the
true
obseruation
of
godly
dutie
.
But
(
alas
,
ô
father
)
wee
be
so
witlesse
and
weake
,
as
wee
neither
knowe
how
to
vse
the
one
,
nor
are
able
to
labour
in
the
other
:
nor
can
we
be
drawne
from
the
idle
market
place
,
into
the
happie
field
of
the
spirituall
husbandry
,
but
by
thy
wisdome
,
thy
mercie
,
and
thy
louing
and
gracious
calling
,
through
thy
most
holy
Messias
our
Sauiour
.
For
as
no
man
commeth
vnto
thee
but
by
thy
Sonne
:
so
neither
commeth
any
man
to
thy
Sonne
,
but
whom
thou
drawest
,
and
thou
drawest
them
(
no
doubt
)
by
thy
mercie
,
Ier.
31.3
.
whom
thou
hast
embraced
with
thine
euerlasting
loue
.
Gen.
9.27
.
Therefore
(
with
righteous
Noah
)
wee
beseech
thee
to
perswade
vs
in
thy
mercies
to
enter
Sichems
Tabernacles
,
Cant.
1.3
.
and
heartily
desire
thee
(
with
thy
holy
Spowsesse
)
to
drawe
vs
forth
after
thee
,
with
a
promise
of
our
parts
(
but
assisted
by
thee
)
that
then
wee
will
runne
.
Call
vs
(
ô
father
effectually
,
manure
our
worke
without
,
and
prepare
our
mindes
within
:
Let
it
please
thy
good
spirit
to
inspire
our
hearts
,
thy
power
to
enable
our
bodies
,
thy
grace
to
confirme
our
whole
man
to
to
thy
holy
will
and
pleasure
,
and
thy
louing
mercies
to
make
vs
meete
for
thy
seruice
:
that
,
standing
no
longer
ydle
,
we
may
henceforth
labour
in
thy
field
,
follow
Pieties
Plough
,
and
be
wholy
emploied
in
the
heauenly
husbandry
,
whereof
wee
may
timely
reape
,
and
gladsomely
vse
and
enioy
the
ripe
and
soueraigne
fruits
in
all
peace
and
quietnesse
,
through
Iesus
Christ
our
true
happinesse
.
Amen
.
CHAP.
II.
Pietie
,
the
scope
of
all
the
holy
Scriptures
.
SAint
Paul
endeuoring
to
perswade
Pietie
,
not
onely
to
Timothy
,
but
to
all
the
elected
Saintes
,
2.
Tim
3.16
commendeth
vnto
both
him
and
them
the
holy
Scripture
,
which
hath
(
as
he
affirmeth
)
his
chiefe
ayme
to
this
scope
:
that
the
man
of
GOD
may
be
absolute
,
Ro.
15.4
.
A
double
vse
of
the
Scripture
.
being
made
perfect
vnto
all
good
workes
,
and
for
whose
better
acceptation
writing
to
the
Romanes
,
deliuereth
thereof
a
double
vse
,
the
first
serueth
for
Doctrine
:
the
second
for
consolation
:
The
Doctrine
instructeth
men
,
not
only
what
is
this
vertue
,
and
wherein
it
consisteth
,
but
also
the
ready
way
how
&
by
what
meanes
to
obtaine
and
enioy
her
:
The
consolation
encourageth
both
them
that
seeke
her
,
and
perseuere
in
her
waies
,
to
hold
on
and
continue
without
feare
or
fainting
:
for
seeing
that
they
which
will
liue
godly
in
CHRIST
IESVS
shall
suffer
persecution
,
for
that
the
olde
Serpent
standeth
as
an
enemie
opposite
to
their
peace
:
it
is
necessarie
that
they
should
not
onely
bee
taught
what
they
ought
to
doe
,
and
what
they
ought
to
flye
,
and
so
in
the
true
vse
of
Pieties
Plough
bee
perswaded
to
worke
out
their
saluation
in
feare
:
but
also
to
bee
encouraged
to
proceede
and
preseuere
in
the
knowne
truth
and
studie
of
Pietie
,
in
the
full
assurance
of
GODS
mercies
and
hope
of
eternall
felicitie
.
To
and
for
the
former
,
are
annexed
Admonitions
,
threatnings
,
Iudgements
,
corrections
,
refutations
,
&
such
like
as
are
not
onely
requisite
but
needefull
to
beate
downe
the
pride
of
mans
nature
,
and
the
presumption
of
the
enemie
,
and
so
to
till
and
manure
(
as
it
were
)
mans
vnfallowed
soyle
:
to
the
latter
belong
the
louing
promises
,
graces
and
sweete
mercies
of
GOD
,
which
is
no
lesse
necessarie
then
the
former
,
to
succour
,
sustaine
and
consolate
that
,
which
is
readie
to
perish
in
the
deepe
consideration
of
his
owne
imbecilitie
and
vnworthinesse
.
And
thereof
is
it
,
that
the
LORD
GOD
who
might
iustly
by
his
supreame
authoritie
haue
onely
commaunded
and
compelled
all
men
to
the
obseruance
of
this
seruice
and
dutie
without
any
other
reason
,
An
argument
of
God
,
loue
to
man
.
doth
neuerthelesse
in
his
great
loue
and
mercies
allure
and
encourage
them
to
come
and
labour
in
his
field
,
with
the
sweete
promises
of
meete
wages
and
eternall
rewardes
:
yea
,
hee
doth
most
gently
,
and
with
vnspeakeable
kindnesse
,
perswade
and
entreat
them
to
be
reconciled
vnto
him
,
and
to
dwell
in
his
house
.
To
this
purpose
was
that
doctrine
preached
,
that
Iesus
Christ
was
sent
vnto
vs
from
his
father
to
blesse
vs
,
Act.
3.19.26
.
&
in
turning
euery
one
of
vs
from
our
inequities
,
he
would
that
wee
should
amend
our
liues
and
conuert
to
the
Lord
,
that
our
sinnes
might
be
done
away
,
when
the
time
of
refreshing
commeth
in
the
presence
of
the
Lord
.
In
summe
,
this
is
the
scope
of
the
Scriptures
,
both
legall
,
Propheticall
,
Historicall
,
Euangelicall
,
and
Apostolicall
,
that
thereby
men
might
be
taught
and
perswaded
to
repent
and
belieue
,
and
that
they
might
finde
and
obtaine
remission
of
sinnes
and
eternall
life
through
Iesus
Christ
.
So
are
we
certified
therein
,
both
of
Pietie
and
her
princely
reward
,
the
former
whereof
is
declared
in
those
two
other
wordes
,
Pietie
and
her
reward
.
Repentance
and
Faith
:
the
latter
in
those
two
other
wordes
,
Remission
of
sinnes
and
eternall
life
.
A
place
taken
from
Hos.
10.
Vers.
12.
But
nowe
,
of
and
among
so
many
pregnant
places
as
the
holy
Scriptures
affoord
vs
concerning
this
argument
,
I
haue
gladly
made
chiefe
choice
of
that
one
,
wherein
the
Prophet
Hoseay
Preaching
to
those
tenne
Tribes
of
Israel
,
which
had
before
fallen
away
from
GOD
,
by
the
wicked
counsell
of
Ieroboam
the
sonne
of
Nabat
,
and
long
wallowed
in
their
sinnes
and
abhominations
without
amendment
or
remorse
,
saide
thus
to
them
in
the
name
of
the
Lord
:
So
we
to
your selues
in
Righteousnesse
:
Reape
after
the
measure
of
Mercie
:
Plough
vp
your
fallow
Ground
,
for
it
is
time
to
seeke
the
Lord
,
till
hee
come
,
and
raine
Righteousnesse
vpon
you
.
In
the
which
words
the
Prophet
hath
two
principall
parts
:
whereof
,
Two
generall
parts
of
the
whole
discourse
.
the
one
is
an
Exhortation
to
Pietie
:
the
other
is
,
the
conueience
thereof
.
The
former
hath
his
efficacie
of
the
Lords
commandement
,
to
the
which
they
should
in
equitie
obey
:
the
latter
,
of
the
Lords
gracious
promise
of
mercie
&
rewards
,
which
both
consolateth
&
encourageth
them
to
performe
.
Againe
,
in
the
former
,
is
seene
what
the
Lord
God
requireth
of
his
people
,
namely
,
Iustice
and
Mercie
:
In
the
latter
,
we
learne
what
they
are
to
expect
and
hope
for
from
his
gracious
hand
,
namely
,
the
fruit
of
Righteousnesse
.
Finally
,
Couenants
and
conditions
betweene
God
and
vs
.
these
two
points
containe
the
couenants
and
conditions
had
,
made
,
and
concluded
betweene
God
and
his
people
,
and
so
,
that
if
they
will
take
and
enioy
the
benefit
of
the
Lords
promises
,
they
must
be
carefull
to
obserue
the
conditions
and
promises
on
their
part
made
and
prouided
.
But
before
wee
attempt
to
pearce
the
bowells
of
this
present
place
,
knowing
that
the
occasion
of
the
Prophets
exhortation
may
well
stand
for
a
meete
introduction
,
and
no
meane
helpe
for
the
better
vnderstanding
of
the
Lords
pleasure
therein
,
we
may
neither
omit
nor
neglect
,
but
carefully
regard
,
and
duly
consider
of
the
same
.
The
occasion
of
the
words
.
The
Prophet
,
perusing
the
case
and
condition
of
the
Israelites
(
vnto
whom
the
Lord
sent
him
to
preach
in
the
dayes
of
Ieroboam
the
second
of
that
name
)
found
that
part
of
the
land
of
Israel
right
resemblant
to
the
field
of
the
foolish
,
couered
ouer
and
ouer
with
bryars
,
Pro.
24
3●
.
bushes
and
thornes
,
into
the
which
he
knew
well
it
booted
him
little
to
cast
the
soueraigne
seede
,
vntill
the
same
were
cleans●d
of
those
vnprofitable
things
:
for
(
as
the
Lord
saith
)
The
seede
falling
into
the
thornes
is
choked
and
made
vnfruitfull
,
and
therefore
hee
wisely
aduised
Iudah
&
Ierusalem
by
the
Prophet
Ieremy
,
Ier.
4.3.4
.
Plough
vp
your
fallowe
ground
,
and
so
we
not
among
the
thornes
.
For
notwithstanding
all
the
great
mercies
&
wonderfull
workes
of
the
Lord
done
too
&
for
this
people
(
far
beyond
that
he
had
done
too
and
for
other
nations
)
whereof
he
was
worthily
called
the
God
of
Israel
,
The
ingratitude
of
the
Israelites
,
and
their
condition
.
&
they
knowne
by
the
name
of
the
people
of
God
,
before
all
other
the
inhabitors
of
the
earth
,
which
required
their
great
gratitude
&
godly
obedience
:
yet
were
they
ingratefull
,
and
long
time
wallowed
in
their
stubborne
disobedience
,
whereby
they
had
quite
extinguished
the
feare
of
God
,
true
Religion
,
and
all
Pietie
.
For
from
the
raigne
of
King
Ieroboam
the
sonne
of
Nebat
,
who
had
set
vp
the
Calues
in
Bethel
and
Dan
,
to
be
worshipped
(
and
thereby
had
subtilly
allured
and
drawne
away
those
ten
Tribes
called
Israel
,
or
Ephraim
,
from
their
obedience
to
the
kings
of
Iudah
)
vnto
the
time
of
Hezekiah
king
of
Iudah
,
&
Ieroboam
the
second
(
the
son
of
Ioash
)
king
of
Israel
,
beeing
about
threescore
and
tenne
yeares
,
they
had
euer
erred
,
sinned
,
and
gone
astray
,
that
not
only
in
manners
,
but
also
in
Religion
:
nor
could
it
be
they
should
well
liue
,
whiles
they
serued
not
the
Lord
in
his
holie
Religion
:
nor
was
it
possible
,
that
they
could
obtaine
pardon
of
the
Lord
their
God
&
prosper
,
so
long
as
they
continued
in
their
grosse
errors
and
sinnes
,
and
would
neither
repent
,
nor
seeke
the
way
to
returne
home
to
him
,
from
whom
they
had
estranged
themselues
through
the
filthines
of
their
horrible
abominations
.
In
all
this
long
time
,
The
diligence
of
the
Prophet
Hoseah
.
the
godly
and
painfull
Prophet
labouring
&
toyling
among
them
(
as
the
good
husbandman
in
a
froward
&
vncultured
field
)
ceased
not
,
but
continued
his
calling
and
dutie
,
with
great
diligence
and
regard
,
and
so
much
more
laborious
was
his
worke
,
by
how
much
the
field
was
thwacked
with
thornes
,
tares
,
and
noysome
weeds
.
For
perusing
the
field
,
The
sinnes
of
the
Israelites
.
Hos.
1.
&
2.
&
3.
&
7.
hee
found
therein
(
among
many
others
)
the
spirituall
fornication
,
as
namely
Idolatrie
:
for
they
had
forsaken
the
Lord
God
of
Israel
,
and
hunted
and
followed
after
strange
&
false
gods
,
as
semblant
to
the
Heathens
,
whom
the
Lord
had
cast
out
before
them
.
He
espied
also
in
that
field
lying
,
swearing
,
blasphemie
,
murther
,
theft
,
pollution
of
blood
,
hypocrisie
,
inconstancie
,
vanitie
,
infidelitie
,
gluttony
,
drunkennes
,
luxurie
&
vncleanesse
.
To
be
briefe
,
he
perceiued
among
the
Prophets
,
the
pride
of
Lions
;
among
the
Priests
,
the
libertie
of
Leuiathan
;
among
the
Rulers
,
the
crueltie
of
wolues
:
among
the
people
,
the
rudenes
of
Behemoth
;
&
in
all
estates
&
conditions
great
enormities
:
for
the
which
hee
was
compelled
by
the
Lords
spirit
,
not
onely
to
accuse
and
reproue
the
people
of
Israel
:
but
also
to
threaten
vengeance
and
destruction
to
the
godlesse
,
obstinate
,
The
promises
of
mercie
,
mixed
with
threats
of
plagues
.
Ezec.
18.23.32
.
and
rebellious
among
them
.
Howbeit
,
hee
hath
not
yet
so
accused
,
reprooued
and
threatned
them
with
vengeance
and
destruction
,
but
he
mitigateth
the
rigour
thereof
,
with
often
and
profitable
Admonitions
,
exhortations
,
and
sweete
promises
of
grace
,
mercy
,
and
prosperitie
,
so
as
they
would
be
contented
to
turn
to
the
Lord
,
and
submit
themselues
vnto
his
will
,
knowing
that
the
will
of
his
Lord
and
maister
was
,
that
hee
should
not
only
threaten
iudgements
and
plagues
to
the
rebellious
and
obstinate
,
but
also
to
preach
mercy
,
pardon
,
and
peace
,
to
all
them
which
faithfully
and
timely
came
home
,
yeelding
themselues
vnto
his
correction
,
by
true
repentance
:
for
thus
saith
the
Lord
the
holie
one
of
Israel
;
Haue
I
any
pleasure
in
the
death
of
the
vnrighteous
?
And
true
it
is
,
that
howsoeuer
men
through
the
frailtie
of
their
nature
,
ignorance
,
feare
or
occasion
,
offend
the
diuine
maiestie
;
and
how
fearcely
soeuer
the
wrath
of
God
is
bent
against
sinners
for
their
sinnes
(
the
which
the
Lord
would
that
his
seruants
the
holy
Prophets
should
reproue
and
threaten
to
terrifie
them
from
their
audatious
presumption
in
their
sinne
)
yet
we
are
assured
that
the
whole
scripture
doth
euery
where
commend
vnto
vs
the
mercy
of
God
,
yea
,
euen
in
those
things
which
seeme
to
expresse
great
seueritie
:
for
he
threatneth
men
to
this
end
,
that
he
might
not
punish
them
;
he
punisheth
them
,
that
he
might
not
punish
and
destroy
them
for
euer
:
hee
exhorteth
them
,
that
hee
might
do
them
good
:
and
he
doth
them
good
,
that
he
might
binde
all
men
to
himselfe
and
be
beneficial
for
euer
.
To
passe
ouer
many
other
things
,
what
is
greater
then
this
,
that
hee
deliuered
ouer
his
onely
begotten
Sonne
to
the
death
of
the
Crosse
for
such
as
are
both
sinners
and
his
enemies
?
behold
both
Iustice
and
mcrcie
:
But
that
the
Lords
great
mercy
be
not
extended
them
in
vaine
,
the
Prophet
tels
them
,
that
whereas
of
long
time
they
had
Ploughed
wickednesse
,
reapt
iniquitie
,
and
eaten
the
fruit
of
lyes
;
it
is
now
required
,
The
Summe
of
the
place
.
that
they
sowe
vnto
themselues
in
Righteousnesse
,
and
reape
according
to
the
measure
of
Mercie
:
Rom.
6.19
.
which
is
in
effect
so
much
as
the
Apostle
exhorted
to
the
Romanes
,
saying
;
As
ye
haue
giuen
your
members
seruants
to
vncleanes
,
and
to
iniquitie
,
to
commit
iniquitie
:
so
now
giue
your
members
seruants
to
Righteousnes
in
holines
:
and
this
wee
may
esteeme
not
only
for
a
good
counsaile
,
but
an
especiall
lawe
prouided
by
the
Lord
,
which
bindeth
and
constraineth
all
men
(
of
whatsoeuer
estate
or
condition
)
to
the
due
regard
of
their
duties
and
lawfull
vocations
in
the
feare
diuine
:
chiefely
,
it
recalleth
them
from
their
errors
,
who
haue
as
yet
wandred
in
the
vanitie
of
their
mindes
,
to
the
right
seruice
of
the
eternall
God
,
in
the
true
vse
of
Pieties
Plough
,
without
the
which
,
the
lawe
of
God
is
contemned
,
and
mans
saluation
hindred
.
Therefore
wee
should
dutifully
reuerence
the
one
,
and
carefully
prouide
for
the
other
,
as
whereby
the
Lord
God
may
be
well
pleased
,
and
our selues
benefited
with
good
effect
.
But
this
that
wee
may
the
better
obserue
,
it
is
meete
that
we
both
learne
and
consider
wel
of
these
two
points
:
contained
within
the
first
generall
part
:
viz.
1.
In
the
exhortation
to
Pietie
,
are
three
points
.
First
,
what
it
is
which
the
Lord
God
requireth
of
our
parts
to
be
yeelded
and
performed
.
Secondly
,
what
wayes
and
meanes
hee
woulde
that
wee
should
take
,
to
atchiue
,
performe
and
effect
the
same
.
That
which
is
chiefely
required
is
comprehended
in
two
words
,
Righteousnesse
and
Mercie
.
The
waies
and
meanes
thereof
are
noted
in
certaine
actions
of
husbandry
:
As
,
Sowe
yee
,
reape
yee
,
Plough
yee
:
And
finally
in
the
word
,
Seeke
yee
the
Lord
.
The
Metaphor
.
And
here
we
may
first
obserue
and
consider
that
the
place
is
not
onely
metaphorical
,
vnder
certaine
termes
and
wordes
of
the
husbandman
,
but
also
enioyeth
the
apt
exposition
of
the
metaphor
,
of
either
which
,
wee
shall
speake
in
the
second
part
of
this
diuision
,
when
we
come
to
consider
of
the
actions
to
be
emploied
about
that
chiuing
of
those
two
soueraigne
graces
,
being
(
indeed
)
the
matter
or
subiect
of
those
actions
.
The
labour
and
end
.
Heere
also
are
wee
to
consider
,
that
as
all
labours
are
not
commended
in
a
true
Christian
;
but
those
onely
which
are
lawfull
,
and
to
them
enioyed
by
the
diuine
Lawe
:
so
neither
is
euery
ende
of
their
labours
to
be
regarded
,
but
the
same
onely
,
which
is
chiefely
required
by
the
Lord
,
for
his
glory
and
the
good
of
his
Saints
,
as
we
may
fully
perswade
of
this
subiect
,
for
which
they
must
sow
,
&
according
to
which
they
must
reape
that
appertaine
to
the
Lord
.
For
as
the
LORD
in
the
beginning
made
a
diuision
betweene
light
and
darkenesse
,
and
seperated
his
chosen
from
among
maligne
worldlings
;
so
would
he
,
that
they
should
wholy
abandon
the
world
and
the
flesh
,
and
the
diuell
,
Gen.
1.
with
all
their
lustes
,
and
wholy
dedicate
themselues
to
his
most
excellent
glory
,
to
and
for
the
which
,
there
is
euer
required
that
bright
Vrim
&
perfect
Thummim
,
prescribed
in
the
diuine
Law
.
And
this
(
no
doubt
)
would
the
Prophet
signifie
vnder
those
two
generall
wordes
,
Righteousnes
and
Mercie
,
as
that
wherein
the
whole
Law
is
perfected
and
performed
:
The
office
of
Iustice
:
and
of
Mercy
.
for
as
the
office
of
Iustice
is
to
will
well
(
as
to
euery
man
his
due
)
so
the
office
of
Mercie
is
to
doe
well
(
as
disposing
of
that
,
which
Iustice
willeth
)
in
a
iust
analogie
.
And
for
our
better
instruction
,
we
may
obserue
this
order
.
First
to
consider
,
how
either
of
these
two
words
,
Righteousnes
,
and
Mercie
is
defined
and
accepted
in
their
common
signification
,
and
as
placed
apart
,
and
absolutely
in
the
holy
Scriptures
.
Next
,
how
they
are
defined
and
taken
in
a
more
especiall
acceptation
,
and
combined
together
the
one
with
the
other
,
or
hauing
the
one
relation
to
the
other
.
Thirdly
,
what
is
ment
by
the
sowing
in
Righteousnesse
,
and
reaping
after
the
measure
of
Mercie
.
Fourthly
,
too
,
and
for
whose
vse
and
especiall
benefit
those
vertues
are
prepared
and
made
profitable
.
CHAP.
III.
The
Subiect
or
things
required
:
and
first
of
Righteousnesse
.
THere
be
,
who
either
not
well
vnderstanding
the
word
,
or
wedded
to
their
owne
affections
,
labour
to
abridge
and
restraine
the
scope
thereof
to
three
particular
workes
of
Mercy
,
as
namely
,
almes
deeds
,
prayer
,
and
fasting
:
in
regard
wherof
,
Rhem.
Testa
.
in
mat.
6.1
.
they
blush
not
to
transl●te
the
word
Almes-deede
into
Iustice
:
as
,
Take
heede
yee
do
not
your
Iustice
before
men
.
Others
,
apply
it
to
iudicials
,
iudgements
,
and
distributatiue
Iustice
,
as
if
the
Prophet
aymed
onely
to
these
things
,
and
rather
to
that
particular
dutie
which
euery
man
was
to
regard
and
performe
in
his
owne
person
and
place
,
as
well
towards
the
Lord
,
as
towards
all
men
.
But
sounding
the
ground
of
the
Hebrew
veritie
,
we
finde
that
the
word
is
of
an
higher
nature
and
a
greater
content
.
The
word
in
the
Hebrew
is
Tzed●cah
,
The
signification
of
the
word
Iustice
,
or
Righteousnesse
.
the
which
the
Septuaginta
haue
translated
,
Dicaiosune
,
the
Latins
,
Iustitia
,
from
whence
wee
haue
the
word
Iustice
or
Righteousnesse
:
betweene
the
which
two
wordes
wee
neede
not
to
place
that
difference
,
which
our
aduersaries
would
compell
vs
,
who
whiles
they
endeuour
to
attribute
somewhat
to
the
abilitie
of
mans
nature
in
the
demerite
of
saluation
by
his
own
Iustice
,
they
assay
to
robbe
Christ
of
his
glorie
,
and
declare
themselues
rather
heathen
Philosophers
,
then
the
Disciples
and
followers
of
the
King
of
Righteousnesse
.
But
howsoeuer
be
the
acceptation
of
the
word
,
the
thing
thereby
signified
hath
bin
of
diuers
men
diuersly
defined
:
and
although
of
the
better
sort
(
both
of
the
Philosophers
and
of
the
Diuines
)
it
hath
not
beene
extended
to
an
equall
analogie
of
consent
in
all
parts
:
yet
hath
there
not
beene
any
great
difference
touching
the
foundation
,
nor
haue
they
much
erred
from
this
generall
scope
that
Iustice
is
not
onely
that
Vertue
,
A
definition
of
Iustice
.
or
habit
of
the
minde
which
is
most
agreeable
to
nature
,
reason
and
maners
:
but
that
which
(
before
all
others
,
hath
a
certaine
communion
,
or
fellowship
with
God
,
in
equalitie
or
likenesse
.
Pro.
22.
Which
definition
is
compounded
of
an
vniuersalitie
,
and
a
particularitie
:
The
former
comprehendeth
those
diuine
motions
which
are
inspired
into
mans
mind
by
the
holy
Ghost
:
The
latter
those
particular
duties
required
of
man
towards
man
.
Phil.
Melant
.
Clem.
Alexand.
To
yeeld
euery
one
his
due
And
this
did
that
learned
Philip
take
from
Clement
,
where
in
after
the
sentence
of
Symonides
(
the
which
Plato
also
receiued
)
there
is
found
Vis
tribuendi
suum
cuique
:
A
vertue
or
power
of
yeelding
to
euery
one
his
owne
.
Others
restraine
the
word
to
that
good
affection
or
motion
of
the
minde
,
whereby
a
man
wisheth
that
onely
to
another
,
Do
to
another
as
thou
wouldest
he
should
do
to
thee
.
which
hee
would
gladly
should
betide
himselfe
:
and
againe
,
would
not
that
any
thing
should
fall
on
any
other
,
which
he
would
should
not
fall
on
himselfe
:
the
which
(
indeed
)
we
grant
a
particular
point
of
this
vertue
,
but
not
that
which
comprehendeth
it
,
except
wee
would
conclude
the
whole
within
some
certaine
parts
of
the
same
.
Therefore
Lactantius
approacheth
neerer
to
the
veritie
:
affirming
Iustice
to
be
that
vertue
which
hath
both
Pietie
and
Equitie
,
Pietie
and
equitie
.
the
first
whereof
respecteth
the
holy
Religion
and
right
GODS
seruice
;
the
second
,
the
honour
and
benefite
of
man
.
Another
allotteth
vnto
Iustice
,
Equalitie
,
Equalitie
.
Medietie
Medietie
.
and
Stabilitie
,
Stabilitie
.
defining
it
to
be
a
constant
and
perpetuall
will
,
which
giueth
to
euery
one
his
right
:
and
it
is
called
a
will
,
for
that
the
Art
of
Iustice
is
voluntarie
,
and
not
constrained
:
for
then
were
it
not
a
vertue
.
Constant
,
to
designe
the
stabilitie
of
the
good
purpose
,
3.
perpetuall
,
to
declare
the
perseuerance
of
the
Action
:
and
againe
,
this
perpetual
will
is
double
,
as
first
in
the
consideration
of
the
action
of
the
iust
persons
which
lasteth
for
euer
,
as
the
wil
of
god
,
next
of
the
part
of
the
Obiect
,
Ansel
.
his
definition
of
Iustice
.
Maiori
reuerentiam
,
part
concordiam
,
&c.
which
would
euer
in
some
sort
be
doing
somewhat
.
But
Anselmus
maketh
this
more
plaine
,
defining
Iustice
to
bee
that
libertie
of
the
minde
which
duly
yeeldeth
to
euery
one
his
proper
dignitie
:
As
to
an
elder
reuerence
,
to
an
equall
concord
,
to
an
inferiour
discipline
;
to
God
obedience
,
to
thy
selfe
holines
:
to
an
enemie
patience
:
to
the
needie
the
worke
of
mercie
.
For
all
these
good
fruits
the
Tree
of
Iustice
yeeldeth
,
being
(
indeed
)
all
,
Obedientia
secundum
legem
seu
virtus
congruentia
cum
tota
lege
:
seu
eum
Deo
.
All
vertues
contained
in
Iustice
.
&
so
much
as
the
law
of
God
requireth
.
And
therfore
it
hath
bin
also
not
amisse
defined
,
An
obedience
according
to
the
Law
:
or
a
vertue
agreeable
with
the
totall
Law
,
or
with
God
.
In
such
an
acceptation
the
Philosophers
haue
vnder
this
word
vnderstood
all
Vertues
,
yea
,
and
the
same
which
they
call
Vertue
.
Therefore
as
Chaeremon
(
after
Theogius
in
his
Elegies
)
saide
,
that
Prudence
contained
in
her
all
good
things
:
so
the
famous
Aristotle
wrote
of
Iustice
,
that
shee
summarily
comprehended
all
vertues
.
Arist.
li.
mor.
Nico.
The
same
hath
Plato
in
his
Dialogues
,
En
dè
dicaiosynem
sullábdén
pas
,
aret
,
estin
:
and
no
doubt
to
this
scope
aymed
the
learned
Latin
Poet
,
when
hee
saide
;
Discite
Iustitiam
moniti
,
&
non
temuere
Diuos
,
Virgil.
howsoeuer
the
Commentor
on
Alciatus
Emblemes
hath
constrained
the
signification
thereof
to
the
morall
vertues
.
To
be
briefe
,
The
acceptation
of
the
word
Iustice
in
the
holy
Scriptures
.
howsoeuer
the
word
hath
beene
or
is
taken
,
either
for
the
Iustice
of
Nature
,
or
of
the
Lawe
,
or
of
manners
,
or
for
any
other
particular
vertue
or
habite
,
either
priuate
or
publique
,
it
is
certaine
that
the
word
absolutely
placed
in
the
holy
Scriptures
(
especially
in
the
old
Testament
)
noteth
not
only
that
diuine
motion
which
is
agreeable
with
the
lawe
of
God
,
which
is
enkindled
of
the
spirit
of
God
,
by
the
which
a
man
resemble
the
image
of
God
,
in
the
which
he
was
created
:
but
the
fear
of
God
,
obedience
to
the
Lawe
,
holinesse
,
integritie
,
honestie
,
goodnesse
,
and
grace
:
and
therefore
(
as
the
Genus
or
generall
voice
of
all
vertues
)
it
hath
beene
rightly
opposed
to
the
Hebrew
Reschayah
,
or
Greek
Adikia
,
that
is
Iniustice
,
the
generall
voice
of
all
malice
,
transgression
,
guiltinesse
,
profanity
,
impiety
,
naughtinesse
,
and
vice
.
Thus
therefore
the
holy
Psalmist
placeth
those
two
wordes
opposite
the
one
to
the
other
;
Thou
(
speaking
to
God
,
Psal.
45.
louest
Iustice
or
Righteousnesse
,
and
hatest
Iniquitie
or
naughtinesse
.
The
same
obserueth
Saloman
,
Iustice
preserueth
the
vpright
:
but
Wickednesse
ouerthroweth
the
sinner
.
In
which
two
places
there
is
found
a
diuers
acceptation
,
and
reward
,
according
to
the
diuersitie
of
the
persons
and
their
contrarie
qualities
:
God
loueth
the
one
,
hee
hateth
the
other
:
the
one
he
saueth
,
the
other
hee
destroyeth
:
for
thus
being
contrarie
in
nature
and
qualitie
,
they
may
not
partake
the
like
life
and
lot
.
And
as
in
those
two
wordes
,
namely
Iustice
and
Iniustice
,
or
Righteousnesse
and
wickednesse
,
hath
beene
well
obserued
the
oddes
and
difference
betweene
all
vertue
&
all
vice
:
so
by
two
other
words
of
the
same
rootes
,
is
set
foorth
the
contrarietie
betweene
the
persons
in
whom
those
contrarie
qualities
raigne
and
beare
sway
:
the
first
whereof
hath
the
Hebrew
Tzadic
,
expounded
by
the
Greeke
Dicaios
,
by
the
Latins
Iustus
,
and
by
vs
translated
,
A
Iust
,
or
Righteous
person
.
Such
as
was
Abel
,
and
Noah
,
and
Abraham
,
and
Lot
,
and
Zacharie
,
and
Elizabeth
,
and
Iames
,
and
other
like
,
who
although
as
beeing
men
they
were
not
free
from
originall
guilt
,
were
neuerthelesse
before
manie
others
cloathed
in
the
habite
of
vertue
,
accepted
with
the
Lorde
,
approoued
by
an
honest
life
before
men
,
and
set
forth
for
examples
of
imitation
,
to
the
posteritie
.
The
second
word
is
Raschay
,
and
is
translated
by
the
Apostle
,
Adocamos
,
that
is
,
vniust
,
wicked
,
vnquiet
,
a
troubler
,
a
seditious
and
damned
person
.
Such
as
was
Cayne
,
and
Nimrod
,
and
Esau
,
and
Saul
,
&
Iudas
,
and
their
like
,
whose
iniquities
and
naughtie
natures
are
depainted
forth
to
be
abandoned
.
And
of
this
contrarietie
,
vnder
those
two
wordes
,
we
haue
many
testimonies
both
in
the
old
and
new
Testament
.
Abraham
(
speaking
to
the
Lord
touching
the
ouerthrow
of
the
wicked
Sodomites
,
amongst
whom
as
yet
inhabited
righteous
Lot
)
saide
:
Gen.
18.23
.
And
wilt
thou
destroy
the
lust
with
the
vniust
?
the
righteous
with
the
wicked
?
And
shall
Catzadic
Caraschay
the
righteous
be
as
the
wicked
?
that
be
far
from
thee
.
Dauid
also
in
the
Psalm
,
by
the
same
words
makes
the
like
common
difference
betweene
those
two
contrary
persons
and
their
liues
,
the
which
hauing
described
,
thus
concludeth
:
For
the
Lord
knoweth
the
way
of
the
righteous
,
and
the
way
of
the
vngodly
shall
perish
.
Psal.
1.6
.
Prou.
12.
Vers.
2.5.6
16.12.13
14.21
26.
Eccle.
3.17
.
Salomon
no
lesse
then
nine
times
in
one
Chapter
of
his
Prouerbs
,
puts
the
like
difference
vnder
the
same
words
,
betweene
those
vnlike
persons
.
And
in
his
Preacher
he
saith
:
I
said
in
mine
heart
,
God
shall
iudge
the
righteous
and
the
vngodly
.
Finally
,
to
those
two
persons
,
as
to
those
of
a
farre
contrary
constitution
,
nature
,
qualitie
,
and
life
,
the
Sonne
of
God
,
both
applieth
a
farre
contrary
title
,
and
also
to
either
of
them
giueth
a
contrary
reward
:
when
to
the
one
(
that
is
the
Righteous
)
hee
saith
,
Come
yee
blessed
of
my
father
,
receiue
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
And
to
the
other
,
(
that
is
the
wicked
and
vngodly
)
hee
saith
,
Depart
yee
cursed
into
euerlasting
fire
,
prepared
for
the
Diuel
and
his
Angels
.
But
hereof
wee
shall
speake
somewhat
more
in
the
combination
of
those
two
vertues
,
Iustice
and
Mercy
,
hereafter
in
place
conuenient
.
The
holy
man
Iob
speaking
of
this
Vertue
,
declareth
what
the
same
is
,
with
the
true
vse
thereof
in
his
owne
person
.
Iob.
29.14
.
I
put
on
Iustice
and
it
couered
mee
,
and
iudgement
was
as
a
Roabe
and
Crowne
.
For
the
godly
being
cloathed
in
this
habite
,
haue
therein
neither
rent
nor
seame
,
beeing
artificially
wrought
and
composed
of
many
golden
threedes
;
as
Faith
,
Loue
,
Charitie
,
Hope
,
Prudence
,
Chastitie
,
Diligence
,
Liberalitie
,
Mercy
,
Goodnesse
,
and
other
like
:
the
which
in
the
Apocalips
are
called
the
pure
raines
of
the
Bride
:
Apo.
19.8
and
interpreted
in
the
Plurall
number
,
the
Iustifications
of
the
Saints
.
In
regard
hereof
,
Noah
was
witnessed
to
be
(
Isch
tzadic
tamim
)
A
man
righteous
and
perfect
,
Gen.
6.9
.
or
righteous
of
perfections
,
that
is
,
iust
and
mercifull
:
in
the
which
sense
Christ
calleth
him
a
iust
man
,
which
is
a
man
of
mercies
.
The
prophet
Ezechiel
Ezec.
18.5
describeth
such
a
man
generally
,
in
two
points
,
that
is
,
he
forsaketh
euill
,
&
he
doth
that
which
is
good
:
and
then
(
soone
after
)
he
numbreth
vp
certaine
particular
vertues
,
alluding
as
to
that
of
Dauid
in
the
first
and
fifteene
Psalmes
.
And
thus
the
wise
Collectors
of
Salomons
Ecclesiasts
,
Gal.
12
,
13.
hauing
declared
his
contempt
of
the
studies
,
deuises
,
and
vanities
of
worldly
men
,
reduced
all
his
particular
&
sundry
precepts
touching
mans
righteousnes
&
perfection
,
vnto
two
general
heads
:
that
is
to
say
;
Fear
God
,
and
keepe
his
commandements
:
the
which
(
as
they
testifie
)
is
the
whole
dutie
of
a
man
,
as
whereof
hee
is
esteemed
iust
.
Noah
was
iust
,
and
walked
with
God
.
Gen.
6.
And
this
was
notably
expressed
in
that
excellent
commendation
which
the
holy
Scriptures
giue
vnto
that
righteous
man
Noah
,
before
mentioned
,
who
hauing
the
habite
of
vertues
,
walked
with
God
:
which
is
so
much
to
say
,
as
that
he
had
conformed
himselfe
,
or
applied
himself
in
all
things
to
the
Lord
:
the
which
may
be
well
gathered
of
the
word
Hithhalech
,
which
being
coniugated
in
the
Hebrew
Hithpael
,
hath
a
reciprocall
signification
,
&
noteth
,
that
Noah
dedicated
,
consecrated
,
applied
,
and
conformed
himselfe
vnto
God
:
that
is
,
in
holines
,
righteousnes
,
and
perfections
.
Loe
,
thus
we
see
what
is
ment
by
the
word
Iustice
,
or
Righteousnesse
.
Neuertheles
,
as
one
thing
ought
to
be
considered
with
another
,
that
thereof
wisedome
may
bee
had
:
wee
must
note
,
This
is
not
wrought
of
mans
abilitie
:
but
by
God
.
that
yet
there
is
no
righteousnesse
,
no
iustice
,
no
vertue
,
no
perfection
,
nor
any
meet
conformity
of
man
to
the
diuine
image
,
that
is
either
wrought
or
effected
in
man
,
of
mans
owne
witte
,
wisedome
,
studie
,
industerie
,
action
or
merite
:
for
thereof
is
man
vtterly
depriued
,
seeing
that
euery
man
is
a
lyar
,
a
vaine
thing
,
and
being
a
sinner
,
hath
euer
neede
of
the
grace
and
mercy
of
God
:
but
all
the
abilitie
,
wisedome
and
sufficiencie
of
man
,
and
euery
good
gift
,
commeth
down
from
him
that
saith
vnto
his
people
:
I
made
thee
that
thou
shouldest
serue
me
;
that
is
,
God
Almightie
,
to
whom
belongeth
the
kingdome
,
the
power
,
and
the
glory
for
euer
.
For
as
the
learned
Doctor
saith
:
In
omni
opere
bono
,
non
nos
incipimus
&
postea
dei
omnia
adiuvamur
,
Aug.
in
Psal.
51.
&c.
In
euery
good
worke
,
wee
our selues
doe
not
first
begin
the
same
,
and
then
afterward
are
assisted
by
the
mercy
of
God
:
but
it
is
he
,
that
first
inspireth
both
our
faith
and
loue
toward●
him
,
without
any
of
our
good
deserts
preceeding
.
And
seeing
that
this
vertue
(
as
it
is
saide
)
is
a
diuine
motion
inspired
into
mans
heart
,
I
remember
that
Dauid
praying
to
God
for
the
same
,
did
first
desire
God
,
Psal.
51.10
.
to
Create
a
newe
heart
within
him
.
As
if
he
shuld
say
;
That
which
must
steed
me
in
this
matter
,
must
come
from
aboue
,
neither
is
there
any
thing
in
mine
heart
already
that
can
be
made
to
serue
in
this
businesse
,
therfore
it
is
needfull
,
not
that
my
old
heart
be
renewed
,
but
that
I
haue
another
heart
,
not
made
or
framed
of
the
old
,
but
created
:
to
the
which
also
(
ô
Lord
)
I
beseech
thee
to
renew
within
me
thy
spirit
,
which
I
haue
enioyed
heretofore
of
thine
especiall
loue
and
fauour
towards
me
.
Therefore
although
the
Lord
both
commandeth
and
commendeth
the
labour
and
diligence
of
man
,
as
the
meanes
wherby
he
is
willing
to
exhibite
vs
his
graces
:
yet
doe
all
our
labours
and
diligence
nothing
profit
vs
therin
,
except
there
be
both
loue
and
grace
in
the
Giuer
,
that
is
,
in
God
,
who
iustifieth
and
frameth
mans
heart
to
his
Image
and
will
,
for
the
sake
of
his
sonne
.
For
this
grace
and
mercy
proceeding
from
that
diuine
loue
,
doth
euer
preuent
vs
,
and
go
before
our
faith
,
our
loue
,
our
vertues
,
our
Iustice
.
Yea
,
this
is
the
same
whereby
wee
haue
further
engendred
in
our
hearts
,
and
made
able
to
apprehend
that
Iustice
,
the
which
as
a
good
Tree
groweth
and
buddeth
and
beareth
fruite
:
namely
,
all
those
godly
vertues
,
qualities
,
and
actions
which
are
required
of
that
man
whom
the
Lord
hath
iustified
.
And
therefore
in
our
iustification
,
Two
things
in
our
Iusttification
.
there
is
not
onely
the
faith
of
the
Belieuer
,
but
also
the
grace
of
him
that
iustifieth
.
This
meate
our
Sauiour
when
in
his
Doctrine
he
saide
:
Ioh.
15.
Without
mee
ye
can
doe
nothing
:
that
is
,
yee
cannot
bring
fourth
any
manner
fruite
,
either
healthfull
or
profitable
,
neither
are
yee
able
to
doe
any
good
work
acceptable
to
the
Lord
,
except
ye
belieue
in
me
,
and
by
your
faith
remaine
in
me
.
And
hereof
is
it
,
that
when
Saint
Paul
speaketh
of
mans
iustification
,
being
very
warie
that
nothing
thereof
be
yeelded
to
mans
workes
or
merits
,
hee
saith
that
we
are
iustified
,
sometimes
by
grace
,
sometimes
by
mercy
,
sometimes
by
faith
approaching
grace
:
for
it
is
most
certaine
(
as
Augustine
saith
againe
)
that
the
grace
is
of
him
that
calleth
;
Ad
Sympli
.
g.
2.
vocantis
est
Gratia
,
&c.
Grace
and
faith
.
and
the
good
workes
followe
him
which
hath
receiued
that
grace
:
neither
yet
are
the
workes
such
as
obtaine
grace
,
but
such
as
proceede
of
grace
.
And
this
he
maketh
plaine
by
a
notable
Simbole
or
similitude
:
For
the
fire
(
saith
he
)
scaldeth
not
that
it
may
be
hoate
:
but
therefore
because
it
is
hoate
:
nor
therefore
runneth
well
the
wheele
that
it
may
be
round
,
but
for
that
it
is
already
round
:
So
no
man
worketh
well
that
hee
may
thereby
receiue
grace
:
but
therefore
hee
worketh
well
because
hee
hath
already
obtained
it
:
for
how
can
he
liue
iustly
,
which
hath
not
bin
iustified
?
how
can
he
liue
holily
,
who
hath
not
bene
sanctified
?
So
said
Augustin
,
alluding
to
the
words
of
Christ
:
First
make
the
tree
good
,
and
then
the
fruit
will
be
good
:
for
a
good
man
from
the
good
treasure
of
his
heart
bringeth
foorth
that
which
is
good
:
but
on
the
other
side
,
yee
can
not
gather
figges
of
thistles
:
the
euill
man
from
the
euill
treasure
of
his
heart
,
bringeth
forth
that
which
is
euill
:
and
how
can
ye
think
,
or
speake
,
or
do
well
,
when
your selues
are
euill
?
By
this
wee
see
,
that
howsoeuer
our
aduersaries
would
that
our
perfect
iustice
should
depend
on
our
workes
:
that
no
worke
(
seeme
it
neuer
so
good
before
men
)
is
a
perfect
worke
of
Iustice
,
except
it
be
wrought
by
the
person
iustified
.
Whereof
it
was
saide
,
that
the
very
Prayers
of
the
vngodly
are
turned
into
sin
:
Neither
may
wee
imagine
,
No
good
worke
but
that
which
followeth
grace
.
that
any
work
,
endeuour
,
studie
,
thought
,
or
Action
,
is
eyther
acceptable
to
the
lord
,
or
profitable
for
mans
soule
,
without
this
precedent
grace
which
proceedeth
from
the
eternall
loue
of
God
in
his
sonne
:
the
Which
we
may
explane
by
a
familiar
example
,
(
though
taken
from
an
heathen
History
)
without
iust
offence
.
Valerius
Maximus
,
Valer.
Max.
Lib.
2.
among
his
examples
of
memorable
deeds
,
maketh
mention
of
one
Liuius
Torquatus
Manlius
,
a
noble
Consul
of
Rome
,
and
of
his
Son
●
right
valiant
and
couragious
gentleman
.
This
gentleman
(
saith
he
)
being
of
a
couragious
mind
,
went
forth
with
his
men
of
Warre
,
&
waged
battaile
against
another
Nation
,
his
fathers
enemie
,
but
without
his
said
fathers
leaue
,
fauor
,
or
know●edge
,
and
thereof
got
the
victory
,
and
a
famous
conquest
in
the
iudgement
of
all
men
,
who
at
his
returne
home
praised
his
valiant
exployt
&
noble
action
,
with
the
highest
applause
,
the
which
they
all
hoped
would
not
onely
be
confirmed
,
but
also
tripled
by
his
most
noble
father
.
Howbeit
,
Torquatus
contrary
both
to
their
hope
,
and
his
expectation
,
did
not
onely
presently
vnfold
his
great
dislike
of
his
son
,
who
aduentured
to
goe
forth
without
his
will
&
consent
(
and
so
in
his
disgrace
)
but
also
al
the
action
&
great
exploit
of
his
aduenture
,
for
he
commanded
him
to
be
slaine
for
a
sacrifice
.
Satius
iudicaus
,
patrem
forti
filio
,
quam
patriam
mili●ari
disciplina
,
carere
:
Iudging
it
better
that
a
father
wanted
such
a
valiant
son
,
then
that
the
country
should
be
depriued
of
her
militarie
discipline
.
In
like
maner
,
we
should
beware
,
that
we
presume
not
to
get
credit
with
the
Lord
by
any
worke
that
we
shall
endeuour
to
doe
,
without
his
grace
&
good
wil
preuenting
vs
,
or
to
thinke
,
that
we
can
be
righteous
,
holy
&
acceptable
vnto
him
,
but
that
he
first
iustifie
vs
in
his
son
.
And
truly
,
besides
this
memorable
example
,
the
very
experiment
of
mens
dealing
(
after
the
course
of
nature
and
reason
)
informeth
vs
of
those
things
.
The
order
of
Noahs
approbation
.
Gen.
6.8.9
But
passing
by
them
,
let
vs
againe
returne
to
those
examples
&
Testimonies
of
the
holy
Scriptures
,
and
therein
,
first
consider
the
method
and
order
of
the
righteousnesse
and
approbation
of
holy
Noah
.
It
is
reported
of
him
:
First
,
that
he
found
grace
in
the
eyes
of
the
Lord
.
Secondly
,
that
he
was
a
righteous
man
.
Thirdly
,
that
he
was
perfect
.
Fourthly
,
that
he
walked
with
God
.
In
that
he
found
grace
,
are
two
things
obserued
:
First
,
that
the
Lord
louing
him
,
did
fauour
him
:
next
,
that
hee
gaue
him
faith
wherby
to
finde
and
apprehend
that
diuine
grace
.
In
that
hee
is
saide
to
be
righteous
,
wee
are
taught
that
the
Lord
who
had
fauoured
him
,
and
graunted
him
faith
,
did
also
approue
and
enable
him
for
his
diuine
seruice
,
whereof
hee
was
not
onely
esteemed
,
but
was
indeed
a
righteous
man
.
Thirdly
,
hee
was
clad
in
the
full
habite
of
vertues
,
whereof
hee
was
perfect
,
and
esteemed
as
worthy
to
walk
with
God
,
as
those
Saints
which
are
esteemed
by
grace
worthy
to
stand
before
the
Sonne
of
man
.
The
like
we
finde
in
the
holy
father
Abraham
,
who
being
first
loued
and
graced
of
God
,
did
by
the
diuine
gifts
of
faith
,
apprehend
that
grace
,
by
the
which
hee
pleased
the
Lord
God
,
in
that
which
he
did
,
answereable
to
that
commandement
of
the
Lord
:
Gen.
17.1
I
am
God
all
sufficient
,
walke
before
me
,
and
be
thou
perfect
.
This
considered
,
the
Apostle
writing
to
the
Hebrewes
:
Heb.
13.28
Let
vs
(
saith
he
)
retaine
grace
:
to
what
end
?
that
thereby
we
may
serue
God
,
to
to
please
him
with
reuerence
and
feare
.
As
if
he
should
adde
:
for
without
this
grace
,
we
may
neither
serue
nor
please
God
,
as
he
requireth
.
But
on
the
other
side
we
finde
,
The
works
of
the
Iewish
Hypocrites
.
not
onely
by
the
testimony
of
the
Prophets
;
but
also
of
the
lord
Iesus
himselfe
,
that
albeit
the
Iewes
did
many
great
workes
,
made
mightie
shewes
of
integritie
and
perfection
,
offred
vp
many
Sacrifices
and
oblations
,
vsed
much
prayer
,
Almes-deedes
,
fastings
:
and
obserued
many
ceremonies
of
the
Law
,
and
traditions
of
their
Elders
,
with
wonderfull
deuotion
:
they
were
neuerthelesse
both
blamed
&
condemned
for
Hypocrits
,
with
this
saying
:
Isa.
1.11.12.14
.
Mat.
9.
But
Who
hath
required
those
things
at
your
handes
?
Goe
yee
,
and
learne
what
this
meaneth
:
I
will
(
haue
mercy
,
)
and
not
those
sacrifices
.
For
the
Lord
would
that
their
harts
should
first
bee
graced
and
conformed
to
his
will
,
by
faith
,
apprehending
his
grace
,
of
and
by
the
which
,
they
might
be
iustified
and
well
approued
in
his
sight
.
Therefore
,
1.
Sam.
15
although
King
Saul
gaue
a
glorious
pretence
to
the
honour
of
God
,
when
hauing
subdued
Agag
the
Amalakite
,
he
reserued
part
of
the
spoile
to
be
offred
vp
in
a
burnt
Sacrifice
to
the
Lord
of
heauen
:
yet
because
his
heart
was
not
well
qualified
by
grace
going
before
,
whereof
hee
might
haue
taken
his
approbation
with
the
Lord
,
hee
was
not
onely
nothing
commended
,
but
much
blamed
and
threatned
to
bee
cast
off
from
the
kingdome
of
Israel
.
For
had
hee
bene
graced
,
he
would
haue
belieued
,
and
hauing
belieued
,
he
would
haue
obeyed
;
and
in
his
obedience
pleased
the
Lord
,
which
offreth
his
grace
,
and
would
not
that
wee
should
receiue
the
same
in
vaine
.
Righteousnes
is
the
effect
of
Iustification
.
These
things
well
considered
we
find
that
righteousnes
or
Iustice
,
is
the
very
effect
or
fruit
of
that
Iustification
of
man
before
God
,
of
the
which
we
shall
haue
occasion
to
speake
hereafter
.
And
thus
haue
we
seene
,
what
it
is
which
the
Lord
God
requireth
of
vs
,
and
what
we
are
to
yeeld
him
vnder
this
word
Iustice
,
or
Righteousnesses
.
Neither
may
we
doubt
,
but
as
those
persons
of
vertue
&
prowes
in
all
ages
,
Io.
12.26
.
haue
bene
thoughe
worthie
of
honour
among
the
children
of
men●
the
Lord
will
reward
and
crowne
those
his
graces
and
workes
in
vs
,
as
if
they
were
not
his
,
but
ours
:
as
not
only
the
holy
scriptures
warrant
vs
,
but
the
examples
of
his
Saints
and
children
remembred
in
the
same
for
our
consolation
,
sufficiently
confirme
.
In
regard
wherof
,
they
haue
attributed
to
this
noble
Vertue
manie
princely
prerogatiues
:
as
that
(
among
others
)
she
yeeldeth
to
her
louers
&
followers
,
Honour
,
life
,
glory
,
security
,
goodnes
,
peace
,
quietnes
,
constancy
,
boldnes
,
consolation
,
prosperity
,
&
the
highest
felicitie
,
through
Iesus
the
true
king
of
righteousnes
.
CHAP.
IIII.
Of
the
word
Mercie
;
the
second
member
of
the
requested
Subiect
.
THe
word
which
the
Prophet
Hoseyah
vseth
in
this
place
,
is
Chesed
,
which
we
find
diuersly
translated
,
&
so
accepted
,
according
to
that
whervnto
it
is
applied
&
vsed
:
as
somtimes
for
good
wil
,
kindnes
,
humanity
,
or
friendship
.
In
which
sense
,
Abraham
meant
it
,
when
hee
said
vnto
his
wife
Sarah
:
Gen.
12.13
&
20.13
.
This
Mercie
shalt
thou
shew
me
,
wheresoeuer
I
come
,
that
thou
say
thou
art
my
Sister
.
Sometimes
for
remission
and
pardon
of
sins
,
clemency
,
benignity
:
As
the
Prophet
Isay
saith
;
Let
the
vngodlie
man
forsake
his
owne
wayes
:
so
shall
the
Lord
haue
mercie
vpon
him
:
Isay
.
55.7
.
for
he
is
very
ready
to
forgiue
.
And
this
(
as
it
seemeth
)
Cicero
expounded
in
the
word
Mercy
,
when
speaking
in
the
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
ciui
dei
,
Affectio
Amoris
,
Storge
.
There
is
not
any
one
of
all
thy
vertues
,
either
more
praise
worthie
,
or
more
acceptable
than
Mercie
.
Sometimes
for
that
affection
of
loue
,
wherby
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
Almes
deedes
,
&
such
like
:
whereof
examples
may
bee
taken
from
many
places
in
the
holy
Scriptures
.
Indeed
,
the
word
Chesed
,
comprehendeth
al
those
particular
vertues
,
Chesed
,
or
Mercie
.
being
as
the
Species
or
branches
thereof
:
but
yet
I
find
not
that
the
same
which
the
word
signifieth
in
his
large
acceptation
,
can
be
either
comprehended
or
fullie
expressed
in
any
of
those
particulars
,
no
more
then
the
whole
can
be
conteined
within
any
one
part
therof
.
More
aptly
the
generall
word
Bonitas
Bonitas
.
or
Goodnes
well
conteineth
it
:
for
this
may
be
extended
to
euerie
vertue
,
especially
to
Mercie
,
by
the
which
it
is
expressed
.
Therefore
the
Mercie
of
God
is
often
called
his
goodnes
,
&
himself
being
the
highest
Good
,
is
called
Mercifull
:
for
that
by
Mercy
his
goodnesse
is
worthily
declared
towards
all
his
Creatures
.
In
the
like
sense
we
name
them
good
men
,
whose
Christian
loue
and
charitie
to
and
for
others
,
are
made
apparant
in
the
workes
of
Mercy
.
But
to
auoide
those
doubts
which
might
rise
of
the
diuersitie
of
translations
,
that
shall
best
content
vs
,
which
not
onely
the
Septuagint
haue
yeelded
,
but
also
that
the
Lord
Iesus
himselfe
(
by
the
testimonie
of
the
Euangelist
)
hath
confirmed
,
saying
;
Hose.
6.6
.
Mat.
9.13
and
12.7
.
In
Moral
.
The
definition
of
Mercy
.
Volo
misericordiam
,
I
will
haue
Mercy
.
This
word
(
after
Cregory
)
accepted
in
his
common
signification
,
is
made
misero
corde
:
that
is
,
of
an
afflicted
or
troubled
heart
,
which
either
being
sorrowfull
for
anothers
misery
,
taketh
on
him
compassion
:
or
as
wretched
,
requireth
and
needeth
the
pittie
&
reliefe
of
others
.
Basil
Basil
.
in
Psal.
114.
amplifieth
the
same
,
saying
;
it
is
a
certaine
passion
,
proceeding
from
the
compassionate
,
towards
them
which
are
vnworthily
and
by
iust
meanes
afflicted
.
But
because
this
vertue
is
not
perfected
,
but
in
that
wherby
it
is
declared
,
Augustine
hath
a
definition
thereof
,
including
either
member
with
effect
.
Mercy
(
saith
he
)
is
the
affection
of
the
minde
condoling
,
with
some
addition
of
a
benefite
,
as
whereby
we
may
both
take
compassion
of
our
afflicted
neighbour
,
and
helpe
to
relieue
him
with
that
which
is
our
owne
.
The
which
definition
hath
foure
principall
branches
;
The
first
whereof
is
,
that
Mercy
is
an
affection
of
the
minde
,
against
the
opinion
of
them
which
place
this
vertue
onely
in
externall
actions
.
For
neither
are
those
to
be
esteemed
vertues
,
which
haue
not
their
originall
in
the
heart
or
minde
of
man
.
Therefore
as
Wisedome
saith
,
Giue
me
thine
hart
:
So
those
Scribes
and
Pharises
were
reiected
of
the
Lord
,
and
their
workes
reprobated
,
because
whiles
they
seemed
to
honour
him
with
their
lippes
,
their
hearts
were
farre
away
.
The
next
is
,
that
Mercy
is
that
affection
of
the
minde
which
condoleth
,
that
is
,
sorroweth
and
lamenteth
together
,
with
and
for
another
.
Or
as
Augustine
againe
saide
:
Aliena
miseriae
in
nostr●
corpore
compassio
,
the
compassion
of
anothers
misery
in
our
owne
bodies
.
In
such
sort
,
Ieremy
pittieth
and
lamenteth
the
wretched
condition
of
his
people
,
and
Christ
sorrowed
together
with
Martha
and
Mary
,
lamenting
their
brothers
death
.
Thirdly
,
in
this
definition
is
found
somewhat
added
of
our
beneuolence
,
whereof
our
destressed
neighbour
might
be
relieued
,
comforted
,
or
eased
:
for
it
little
helpes
the
afflicted
that
wee
condole
with
him
in
his
condition
,
except
that
also
we
exhibite
and
bestowe
somewhat
,
whereof
hee
might
hope
for
remedy
or
reliefe
.
To
this
the
Apostle
perswading
,
said
:
we
should
remember
the
words
of
the
Lord
Iesus
;
that
it
is
better
to
giue
,
then
to
receiue
.
Acts.
20.
Io.
6.
Thus
the
Lord
had
not
onely
compassion
on
the
people
,
which
wandred
as
sheepe
without
a
shepheard
:
but
gaue
them
for
their
comfort
the
bread
,
both
for
their
soules
and
their
bodies
.
The
fourth
and
last
point
is
,
that
we
exhibite
and
bestowe
on
the
afflicted
for
his
confort
,
not
another
mans
goods
,
but
that
which
is
our
owne
.
For
if
we
take
from
one
man
&
giue
to
another
,
we
shall
declare
our selues
cruell
,
whiles
we
would
seeme
mercifull
.
And
thus
should
the
good
affection
of
the
mercifull
minde
be
expressed
in
those
actions
&
deedes
,
which
are
not
only
called
,
but
are
indeed
the
works
of
Mercie
.
Gregorie
Grego
.
his
3.
termes
.
would
that
those
works
should
be
conteined
in
Giuing
,
counsailing
,
&
teaching
:
but
Lyra
Lyra
3.
better
comprehendeth
them
,
in
the
helping
or
releeuing
others
with
our
wealth
,
with
our
workes
,
and
with
our
Counsaile
.
But
best
of
all
our
Lord
&
Sauiour
Christ
perswading
to
this
right
excellent
vertue
,
Christ
his
4.
poynts
of
Mercie
.
teacheth
men
,
first
to
loue
,
next
to
blesse
,
thirdly
to
work
,
fourthly
to
pray
.
Yea
,
Loue
your
enemies
,
blesse
them
that
curse
you
:
do
good
to
them
that
hate
you
,
and
pray
for
them
which
hurt
you
.
In
another
place
be
setteth
downe
foure
other
wordes
to
expresse
this
vertue
:
Mat.
5.14
viz
First
,
Iudge
not
:
secondly
,
condemne
not
:
thirdly
,
forgiue
.
Fourthly
giue
.
An●
finally
,
in
an
other
place
he
produceth
sixe
branches
or
works
of
Mercie
,
in
that
saying
to
his
Saints
,
standing
on
his
right
hand
;
As
first
,
I
was
hungrie
,
ye
gaue
me
meate
.
2.
Thirstie
&
ye
gaue
me
drinke
3.
Harbourles
,
&
ye
tooke
me
in
.
4.
Naked
,
&
ye
cloathed
me
.
5.
Sick
,
and
ye
visited
me
.
6.
A
prisoner
,
and
ye
comforted
me
.
To
the
which
,
some
others
haue
added
one
other
work
of
mercie
,
and
made
in
all
,
the
number
seuen
,
aptly
comprehended
in
this
Monostich
.
7.
workes
of
mercie
Visito
,
poto
,
cibo
,
redimo
,
tego
,
colligo
,
condo
:
that
is
;
To
visite
,
to
giue
drinke
,
to
feede
,
to
redeeme
,
to
cloath
,
to
harbour
,
to
burie
.
But
because
this
belong
rather
●o
th'
externall
action
,
then
to
the
minde
,
&
there●ore
may
not
fully
expresse
the
whole
vertue
(
al●hough
they
declare
her
in
the
workes
)
some
o●hers
combyning
this
latter
,
with
those
former
words
of
Christ
,
doe
gather
both
from
th'
one
and
●he
other
,
fourteene
branches
of
this
tree
:
14.
Branches
of
Mercies
tree
.
whereof
seuen
may
be
applyed
to
the
exercise
of
the
body
,
●nd
seuen
to
the
affection
of
the
minde
,
and
comprehended
them
all
in
this
Tristich
.
Voslio
,
poto
,
cibo
,
tectum
do
,
visito
,
soluo
,
Comodo
,
compatior
,
converto
,
dono
,
remitto
:
Arguo
,
supplico
,
consulo
,
do
quoque
quodque
talentum
.
To
cloath
,
to
giue
to
drinke
,
to
feede
,
to
harbour
,
To
visite
,
to
paye
,
to
lende
,
to
pitie
,
to
conuert
,
To
bestowe
,
to
remit
,
to
reprooue
,
to
beseech
,
To
counsaile
,
to
giue
of
whatsoeuer
good
thing
I
haue
.
Now
this
must
not
be
forgotten
,
that
as
we
may
not
vniustly
take
from
one
to
bestowe
in
Almes
on
another
:
so
,
whiles
wee
endeuour
to
declare
our
good
affections
by
our
good
works
,
we
haue
a
care
to
doe
those
works
well
,
Doe
good
works
well
.
least
they
loose
their
proper
grace
:
remembring
this
,
that
when
Christ
spake
of
Almes
and
the
workes
of
Mercy
,
he
aduised
his
Disciples
to
obserue
three
things
;
As
first
,
a
good
affection
:
secondly
,
a
conuenient
handling
:
thirdly
,
a
good
end
:
that
is
,
that
first
the
heart
and
minde
bee
well
constituted
in
loue
,
faith
,
and
the
Diuine
feare
:
next
,
that
the
persons
,
times
,
places
,
and
occasions
,
be
duely
regarded
:
thirdly
,
that
the
whole
be
referred
to
the
glorie
of
God
,
the
good
of
our
brethren
,
and
the
discharge
of
prophane
dutie
,
the
first
whereof
noteth
heauenly
wisedome
,
the
second
godly
discretion
,
the
the
third
gratefull
obedience
,
the
beautifull
ornaments
of
a
faithfull
and
mercifull
person
.
Moreouer
,
as
the
vertue
Mercy
,
is
an
affection
of
a
condoling
minde
,
as
that
whereby
man
is
touched
or
moued
towards
man
,
it
is
requisite
to
consider
(
with
the
semblable
discretion
)
to
what
kinde
of
persons
this
affection
is
extended
.
To
whom
Mercy
is
extended
.
As
it
was
before
saide
,
that
it
respecteth
the
miserable
condition
of
the
wretched
and
afflicted
person
.
But
there
be
which
would
constraine
this
Vertue
,
(
or
rather
the
effect
of
this
Vertue
)
to
foure
sorts
:
as
namely
,
to
the
Poore
,
the
Righteous
,
the
Widowes
,
the
Elders
:
respecting
the
poore
,
for
their
pouertie
:
the
Righteous
,
for
their
innocency
:
the
Widowes
,
for
their
insufficiency
:
the
Elders
,
for
their
reuerence
.
Pro.
12.10
Against
the
which
kind
of
persons
,
the
vnmercifull
and
cruell
in
all
ages
haue
bent
their
furie
and
rage
,
saying
:
(
as
in
the
Booke
of
Sapience
Sap.
2.
)
Let
vs
oppresse
the
Poore
:
Let
vs
persecute
the
Righteous
:
Let
vs
wring
the
Widowes
,
and
let
vs
not
spare
the
hoare
heads
.
Gal.
6.10
.
But
Saint
Paul
,
speaking
of
our
good
workes
(
meaning
no
doubt
the
workes
of
mercy
)
exhorteth
vs
to
doe
good
to
all
men
,
but
chiefely
,
to
the
houshold
of
faith
:
wherein
hee
would
that
wee
should
extend
the
fruites
of
mercy
,
especially
to
the
godly
:
but
yet
so
,
that
wee
ought
not
neglect
all
others
,
or
withdraw
our
willingnesse
of
doing
good
vnto
all
that
neede
the
same
.
In
the
which
(
no
doubt
)
hee
had
an
eye
to
the
Doctrine
of
his
Maister
,
who
in
his
true
exposition
of
the
Lawe
,
Mat.
5.
&
6.
and
7.
willeth
that
this
goodnesse
bee
extended
euen
to
our
enemies
:
as
(
it
is
before
remembred
)
Loue
your
enemies
:
Blesse
them
that
curse
you
:
do
good
to
them
that
hate
you
pray
for
them
which
hate
and
persecute
you
:
Following
therein
the
example
of
our
heauenly
father
,
who
maketh
his
Sunne
to
shine
as
well
on
the
euill
,
as
on
the
good
:
and
giueth
rayne
both
to
the
iust
and
vniust
:
and
is
mercifull
vnto
all
.
To
this
he
addeth
a
reason
;
For
if
ye
loue
and
doe
good
to
them
,
that
loue
&
doe
good
to
you
,
what
reward
haue
you
?
doe
not
the
Publicans
euen
the
same
?
To
and
for
this
,
wee
haue
also
the
examples
of
many
good
men
:
as
of
Abraham
,
whose
good
deedes
Ghrist
commendeth
:
of
Lot
in
Sodom
,
of
Noah
in
the
old
world
,
of
Moses
in
Egypt
,
of
Dauid
in
Israel
,
of
Nehemiah
Neh.
1.4.5.6.15
.
in
Iudeah
.
And
in
the
new
Testament
(
besides
Zacharie
,
Elizabeth
,
Lydia
,
Cornelius
,
Labitha
,
Anna
,
Martha
,
Mary
,
Paul
,
Stephen
,
and
such
,
)
wee
haue
the
most
perfect
example
of
the
Lord
Iesus
himselfe
,
who
though
God
became
,
and
dyed
for
man
to
bring
him
to
life
,
euen
then
,
when
man
was
sinfull
and
an
enemy
vnto
him
.
CHAP.
V.
The
generall
signification
of
the
word
Mercy
.
AS
the
word
Iustice
or
Righteousnesse
before
mentioned
(
as
so
placed
alone
)
hath
a
very
large
signification
,
comprehending
(
as
in
one
word
)
the
summe
and
habite
of
all
vertues
,
and
so
the
whole
dutie
of
a
man
:
euen
so
,
this
Word
Chesed
or
Mercy
(
in
the
like
sort
accepted
)
is
extended
to
the
same
;
but
yet
so
,
as
that
therein
Iustice
is
declared
and
perfected
.
For
Mercy
,
The
mercy
of
God
.
as
it
is
applied
to
the
Lord
,
signifieth
not
onely
his
free
remission
and
pardon
of
our
sinnes
(
as
it
is
before
saide
)
but
also
all
those
good
motions
,
waies
,
blessings
,
graces
,
and
meanes
which
hee
bestoweth
,
vseth
and
applieth
to
the
calling
home
,
redemption
,
and
preseruation
of
them
whom
in
his
eternall
loue
hee
hath
elected
and
predestinated
to
life
in
his
sonne
Iesus
.
Thereof
the
Lord
saith
(
by
the
Prophet
Ieremy
)
I
haue
loued
thee
with
an
euerlasting
loue
:
therefore
in
Mercy
haue
I
drawne
thee
:
Ier.
31.3
.
yea
,
vnder
this
word
(
and
that
most
commonly
)
in
the
holy
Scriptures
,
are
signified
all
and
singular
those
graces
,
bounties
,
benefits
,
blessings
,
and
whatsoeuer
good
things
the
Lord
our
God
of
his
meere
loue
,
fauour
and
good
wil
,
powreth
forth
and
bestoweth
on
men
,
being
indeed
the
effect
and
fruite
of
his
diuine
and
eternall
loue
to
his
Saints
in
Christ
.
This
word
therefore
vsed
the
holy
Patriarch
,
Iacob
,
when
returning
from
Mesopotamia
,
and
considering
how
rich
and
bountifull
the
Lord
his
God
had
bene
vnto
him
in
loue
,
graces
,
and
manifold
benefits
,
far
beyond
all
his
deserts
or
worthines
,
he
confessed
and
saide
:
Catóntimickol
hachasadim
:
Gen.
32.10
and
33.11
that
is
:
I
am
farre
vnworthy
all
those
Mercies
.
This
king
Dauid
very
often
acknowledged
vnder
the
same
word
Chesed
.
Of
such
a
force
is
it
,
as
it
is
iustly
applied
vnto
our
good
God
,
whose
mercy
is
said
to
comprehend
all
his
workes
.
In
like
manner
,
the
same
being
applied
to
man
,
The
mercy
of
man
.
and
especially
to
that
duty
which
is
required
of
man
towards
man
,
signifieth
not
onely
those
particular
Species
or
kinds
of
Iustice
,
as
humanitie
,
benignitie
,
beneuolence
,
kindnesse
,
gratitude
:
or
that
Sogyn
or
affection
of
loue
,
or
that
worke
of
mercy
,
which
wee
call
almes-deeds
,
or
pardon
of
trespasses
,
or
such
like
(
before
mentioned
)
as
in
any
part
or
member
therof
:
but
all
and
euery
those
louing
affections
,
godly
wordes
,
holy
actions
,
good
deedes
,
and
commendable
things
whatsoeuer
to
the
which
a
true
Christian
is
worthily
inuited
,
perswaded
,
and
directed
within
that
loue
of
his
neighbours
,
contained
and
commaunded
in
the
second
Table
of
the
diuine
Lawe
,
and
confirmed
both
by
the
Doctrine
and
example
of
our
Lord
Christ
,
as
that
whereby
true
loue
&
charitie
is
expressed
,
performed
,
&
perfected
with
effect
.
The
holy
Psalmist
speaking
of
the
righteous
man
,
Psal
37.21
saith
;
The
Righteous
is
Mercifull
:
as
if
this
were
the
fruite
which
so
good
a
tree
yeelded
,
he
is
Righteous
,
Ergo
,
he
is
mercifull
,
or
he
is
vnmercifull
:
for
he
is
righteous
.
Therefore
is
the
word
taken
for
the
very
definition
of
Iustice
,
Megaudes
in
.
2.
Tim.
2
Caiu
.
in
Hos.
12.
because
that
therein
onely
,
that
generall
vertue
so
often
commanded
and
commended
in
the
holy
Scriptures
,
is
apparantly
expressed
and
perfected
,
as
the
cause
by
his
effects
.
The
Apostles
haue
commonly
for
this
word
,
vsed
Agape
,
Loue
,
or
Charitie
,
comprehending
all
the
fruites
of
faith
,
and
mans
whole
dutie
:
against
the
which
is
opposed
a
word
which
signifieth
distraction
,
cruelie
,
vncharitablenesse
,
vnmercifulnesse
,
oppression
,
spoyling
,
and
the
effects
of
malice
.
As
it
is
saide
of
the
olde
world
;
the
earth
was
filled
with
crueltie
.
Gen.
6.
Pro
22.
Psal.
50.
Mercy
&
perfection
.
Mat.
5
48
Luk.
6.36
.
The
vngodly
are
cruell
,
and
pertakers
with
theeues
,
robbers
,
or
oppressors
.
Finally
,
wee
may
obserue
that
in
the
Sermon
of
Christ
:
Saint
Luke
calleth
that
Perfection
,
which
Saint
Luke
calleth
Mercy
:
yee
shall
therefore
bee
perfect
,
as
your
father
in
heauen
is
perfect
.
Be
yee
therefore
mercifull
,
as
your
father
also
is
merciful
.
By
the
which
as
he
meaneth
one
thing
,
so
hee
would
that
men
,
(
vnder
this
word
Mercy
,
)
should
bee
perfect
in
all
goodnesse
,
though
not
in
measure
or
quantitie
,
yet
of
nature
and
qualitie
,
like
vnto
God
our
heauenly
father
.
And
to
this
are
we
inuited
by
the
Prophet
Hosey
,
Hos.
10
12
when
he
saith
,
Reape
ye
according
to
the
measure
of
mercy
.
And
by
the
Lord
Iesus
,
citing
the
Prophets
words
;
I
wil
haue
mercy
,
&
not
sacrifice
:
which
is
,
as
if
he
said
:
Mat.
9.13
and
12.7
.
All
your
sacrifices
and
oblations
nothing
please
me
,
whiles
I
finde
you
to
bee
cruell
,
vncharitable
,
and
vnmercifull
one
towards
another
:
yea
whiles
I
finde
no
goodnesse
nor
perfection
in
you
,
conformable
to
the
image
of
God
.
But
on
the
other
side
:
If
yee
doe
iustly
,
loue
mercy
,
humble
your selues
,
and
walke
with
God
:
Mich.
6.8
as
Noah
,
Enoch
,
Abraham
,
and
others
,
the
godly
and
faithfull
in
their
times
haue
done
:
then
will
I
accept
your
Sacrifices
,
not
onely
with
your
Mercy
,
but
in
regard
thereof
,
as
the
right
effect
of
so
good
a
cause
.
And
so
much
touching
those
two
vertues
:
Iustice
and
Mercy
,
as
either
of
the
wordes
are
absolutely
placed
,
and
so
commonly
accepted
in
the
holy
Scriptures
.
CHAP.
VI.
1.
Of
Iustice
and
Mercy
conioyned
.
2.
And
of
such
their
acceptation
for
the
vse
of
Pietie
.
AS
we
often
find
those
two
words
(
Iustice
and
Mercy
,
disioyned
&
set
a
part
:
so
also
wee
finde
them
often
conioyned
:
the
which
(
after
the
first
sight
)
should
seeme
,
Hos.
10
12
that
the
former
signifie
the
thing
required
of
man
:
the
latter
the
reward
or
benefite
that
man
is
to
expect
thereof
:
Isay
.
55.
as
elsewhere
it
is
said
:
Let
the
vnrighteous
man
forsake
his
owne
waies
:
so
shall
the
Lord
be
mercifull
vnto
him
:
so
the
Lord
should
heere
say
by
his
Prophet
:
Sowe
to
your selues
for
Righteousnes
:
and
then
shall
ye
reape
according
to
the
measure
of
mercy
.
Howbeit
,
although
I
will
not
vtterly
impugne
that
sense
:
yet
(
consenting
with
the
best
)
it
is
certaine
,
that
the
Prophet
(
as
well
here
as
else-where
)
inviteth
the
Lords
people
not
onely
to
the
former
,
but
also
to
the
latter
,
in
both
the
which
conioyned
,
and
enioyned
to
man
,
consisteth
Omnis
summa
Christiana
Disciplinae
&
Religionis
:
the
summe
of
all
Christian
discipline
and
Religion
.
Now
therfore
,
we
may
first
gather
&
consider
of
the
most
pregnant
testimonies
;
then
of
the
examples
in
practise
;
&
thirdly
,
the
signification
of
the
words
so
conioyned
:
as
which
beeing
knowen
,
we
may
the
better
vnderstand
&
obserue
the
true
meaning
of
the
Prophet
,
and
the
Diuine
will
in
this
his
exhortation
.
Iustice
and
Mercie
.
Isay
.
57.1
.
The
Prophet
Isaiah
conioyneth
the
words
thus
:
The
righteous
man
perisheth
,
and
no
man
regardeth
it
in
his
heart
.
The
men
of
Mercy
are
taken
away
,
Pro.
21.21
and
no
man
considereth
it
.
Salomon
hath
this
combination
:
Who
so
loueth
Righteousnesse
and
Mercie
,
findeth
Life
,
Righteousnesse
,
and
Honour
.
Daniel
in
his
good
Counsaile
to
Nebucadnezar
,
Dan.
4.27
.
maketh
this
conjunction
,
Breake
off
thy
sinnes
by
Righteousnesse
,
and
thine
iniquities
by
Mercie
to
the
poore
.
Micheas
the
Prophet
in
his
Chaine
lincketh
them
together
thus
:
Hee
hath
shewed
thee
(
ô
man
)
what
is
good
,
and
what
the
Lord
requireth
of
thee
,
Mich.
6.
namely
to
doe
Iustice
,
and
to
loue
Mercie
.
The
like
hath
Zacharie
,
saying
in
the
Name
of
the
Lord
:
They
shal
be
my
people
,
Zach.
8.8
.
and
●
wil
be
their
God
,
in
Righteousnes
and
Mercie
.
To
●e
short
,
Christ
Iesus
in
the
newe
Testament
,
Mat.
5.
ha●ing
pronounced
them
happie
that
hunger
and
●hirst
after
Righteousnes
,
by
&
by
added
:
Blessed
●e
the
Mercifull
.
In
this
,
and
many
other
places
,
wee
finde
not
onely
the
apte
coniunction
&
commendation
of
those
two
vertues
so
placed
:
but
●lso
the
glorious
rewarde
of
the
same
annexed
●hereto
,
as
that
which
orderly
followeth
the
peer●esse
plough
of
Pietie
in
the
true
vse
.
And
truely
,
as
wee
haue
found
for
the
former
,
2
Examples
of
practise
.
●s
Iustice
and
Mercie
disioyned
and
set
apart
,
&
for
●ither
of
them
(
besides
the
testimonies
)
many
no●able
examples
of
practise
,
so
also
haue
wee
for
those
●oth
conioyned
,
as
wherin
the
Saints
of
yore
de●laring
themselues
(
as
the
children
of
the
highest
)
Righteous
&
Mercifull
,
Heb.
11.
haue
in
their
times
bene
wel
reported
of
(
as
the
Apostle
saith
writing
to
the
Hebrews
)
&
left
behind
them
,
not
only
a
perpetuall
memory
of
their
Pietie
,
but
also
the
like
instru●tion
and
example
thereof
to
all
others
in
posteri●ie
,
who
seeing
and
considering
well
of
those
ver●ues
&
holie
perfection
,
might
be
thereby
occasioned
to
follow
them
therein
to
the
high
praise
of
God
,
&
their
owne
soules
health
.
Gen
6.
It
is
therefore
●eported
of
Noah
,
that
hee
was
not
onely
a
righ●eous
man
,
but
also
that
he
was
perfect
&
walked
with
God
:
Abraham
being
a
righteous
man
,
Gen.
18
,
declared
himselfe
mercifull
in
his
kindnes
to
the
Sodomites
,
to
Lot
,
Gen.
18.
to
the
Angels
,
to
Strangers
,
and
in
a
word
in
many
such
workes
of
Mercy
.
Iob.
1
8.
Epoc.
32
.
3●.32
.
The
like
may
be
easily
found
and
approued
in
the
holy
man
Iob
:
in
Moses
the
seruant
of
God
:
in
Dauid
the
King
in
the
noble
Captaine
Nehemias
,
Neh.
1.4
.
and
58.10
11.16
.
in
good
Tobiah
:
Tob
1.
Luk.
1.
Mat.
1.
in
the
Priest
Zachary
,
and
his
wife
:
In
Symeon
the●
iust
and
godly
man
:
in
Ioseph
the
husband
of
Mary
:
and
(
to
passe
by
many
others
)
beyond
all
,
the
Iustice
of
the
Lord
hath
bene
mixed
with
mercy
,
in
the
admirable
redemption
of
mankind
,
in
and
by
the
meanes
and
merite
of
his
sonne
Iesus
,
in
whom
also
these
vertues
,
as
in
the
image
of
the
father
,
haue
and
doe
euer
shine
,
and
declare
themselues
to
the
glory
of
God
,
and
eternall
benefit
of
his
elected
Saints
.
3
A
double
Iustice
.
Thirdly
,
finding
these
wordes
with
semblable
examples
thus
conioyned
and
of
such
affinitie
,
we
may
well
perceiue
how
the
Prophe●
aymeth
to
that
double
Iustice
required
of
man
:
that
is
,
not
onely
to
that
contained
and
commanded
in
the
second
;
but
also
in
the
first
Tabie
of
the
diuine
law
:
by
the
which
men
might
obserue
that
word
of
Christ
:
Pelican
.
in
Prou.
21.
Gual
.
in
Hos.
10.
To
make
not
onely
the
fruite
good
:
but
first
the
Tree
,
and
then
the
fruite
,
wherby
the
Tree
is
known
and
approued
.
For
except
the
Tree
be
first
good
,
there
commeth
thereof
no
good
fruite
.
Whereby
we
see
this
matter
likened
to
a
Tree
with
her
fruit
.
The
Tree
is
our
Iustice
,
[
](A18014-e18030-b)*
*
The
Tree
of
Iustice
.
the
fruite
is
our
Mercy
:
in
the
former
is
respected
Iustification
:
in
the
latter
Sanctification
:
And
this
necessarily
followeth
the
former
,
as
the
fruit
,
the
Tree
:
if
the
Tree
be
good
.
Wherof
I
may
say
,
that
the
former
produceth
Iustification
,
&
the
latter
,
Opera
Iustficati
,
the
works
of
the
person
iustified
.
For
the
former
(
which
is
the
Tree
,
whereof
mercie
springeth
)
it
is
doubtles
that
Righteousnes
of
God
,
Iustice
is
approued
.
which
being
perfect
&
blamelesse
,
holy
,
and
sound
in
it selfe
,
was
yet
neuer
reprehended
or
reprooued
by
the
wisedome
of
God
,
nor
iustlie
condemned
by
the
children
of
of
men
:
but
hath
bin
,
and
is
,
&
shal
be
(
by
●he
●a
rant
of
holy
Scripture
)
worthelie
iustified
,
approued
,
and
commended
by
God
and
his
Saints
,
and
not
denyed
,
but
rather
acknowledged
and
confessed
,
euen
by
the
verie
Diuels
and
vngodlie
persons
,
though
against
their
willes
,
by
the
constrainte
of
the
spirite
of
trueth
,
to
the
glorie
of
God
,
and
the
consolation
of
the
godlie
.
But
Christ
hath
said
:
Obiect
.
that
the
holy
Ghost
comming
into
the
worlde
,
reproueth
the
worlde
,
not
onely
of
sinne
:
but
also
of
Righteousnes
,
Iob.
16.8.9
.
because
they
beleeue
not
in
him
.
This
indeede
is
true
,
neither
may
the
word
of
Christ
be
thought
to
contrarie
●he
worde
of
the
Prophet
in
this
place
:
for
wee
must
vnderstand
,
that
our
Lord
distinguisheth
of
●he
word
Righteousnes
or
Iustice
:
and
as
a
learned
●ather
writeth
,
Nisi
esset
institia
falsa
;
Iustitia
Dei
●on
diceretur
vera
,
were
there
not
a
false
Iustice
,
the
●ustice
of
God
should
not
be
called
the
true
Iu●●ice
.
But
the
Iustice
of
God
is
called
(
as
it
is
indeede
)
the
true
Iustice
:
therfore
there
is
some
o●her
Iustice
,
which
is
the
false
Iustice
,
and
lyable
to
●hat
reprehension
of
the
holy
Ghost
,
neither
(
as
the
case
now
standeth
)
is
there
any
Righteousnes
either
naturall
,
morall
,
legall
,
pharisaicall
,
or
politicall
in
man
,
which
may
be
iustly
exempted
from
the
same
.
No
Iustice
approued
,
but
that
which
is
of
God
,
1.
Cor.
1.19
.
For
the
naturall
Iustice
was
lost
in
Adams
fall
:
the
morall
,
wanting
faith
,
by
mans
concupiscence
is
sinfull
:
the
legall
,
is
abandoned
by
transgression
:
the
pharisaicall
reprobated
by
hypocrisie
:
and
the
politicall
is
by
lewd
foolishne●
opposed
to
the
Iustice
&
wisedome
of
God
.
The
maine
reason
of
this
reprobation
of
mans
iustice
,
is
the
want
of
saith
,
as
Christ
witnesseth
:
(
because
they
beleeue
not
in
mee
)
without
the
which
whatsoeuer
is
done
,
Iob.
16
.
1●
is
condemned
for
a
sinne
,
seeme
the
same
neuer
so
goodlie
to
the
eyes
and
iudgement
of
men
.
But
that
wherto
the
Prophet
Hoseas
exhorteth
,
is
that
Righteousnes
of
God
,
and
the
true
&
perfect
Iustice
of
the
LORDS
Elect
,
Hos.
10.
after
the
which
as
from
a
cause
,
there
followe
for
effects
good
Actions
,
good
endeuors
,
good
works
,
and
an
holie
and
sounde
life
,
in
and
by
the
which
a
man
is
iustified
and
commended
before
men
,
as
hee
is
iustified
and
commended
in
the
sight
of
God
by
the
former
:
The
former
is
called
Iustice
:
the
latter
is
called
Mercy
.
And
as
the
former
is
taken
for
the
cause
,
Calu.
in
Hes.
10.
the
latter
for
the
effect
,
or
the
one
for
the
tree
,
the
other
for
the
fruite
:
so
is
this
latter
made
the
definition
of
the
former
,
being
indeede
the
very
Symbole
or
signe
,
as
whereby
the
Righteousnes
of
God
in
Christ
,
by
the
which
we
are
approued
with
him
,
is
plainely
expressed
and
set
forth
as
elsewhere
it
is
said
,
that
the
obseruation
of
the
second
table
of
the
law
,
plainly
testifieth
the
true
performance
of
the
first
Table
.
Therfore
,
Faith
expressed
by
dec●es
.
Matt.
●5
.
aswel
to
teach
&
perswade
this
vnto
the
Saints
,
as
to
comfort
&
encourage
them
in
their
dutie
therin
,
Christ
remembreth
and
commendeth
in
them
,
rather
the
obseruation
of
those
workes
of
the
second
Table
,
then
those
of
the
first
;
that
is
,
their
workes
,
before
their
faith
,
as
that
wherby
indeed
their
true
faith
appeared
:
therefore
he
saith
not
,
I
was
hungry
,
thirsty
,
naked
,
harborles
,
sick
and
in
prison
,
and
ye
beleeued
in
mee
:
but
he
said
:
I
was
thirsty
,
&
ye
gaue
me
drinke
:
naked
,
&
ye
cloathed
me
:
harbourles
,
and
ye
lodged
me
:
sick
,
and
ye
visited
mee
:
in
prison
,
and
ye
came
vnto
me
.
Thus
he
commended
the
work
which
expressed
the
faith
:
for
,
as
a
learned
father
wryteth
(
after
the
saying
of
Saint
Iames
)
Pistis
choris
ergon
necra
,
hos
erga
dicha
pisteos
.
Gre.
Naz.
Eisto
ha●ion
baptisma
.
Iam.
●
.
18
Matt
5.
Faith
is
dead
without
works
,
euen
as
the
wo●ks
are
dead
without
faith
.
Therfore
it
was
the
counsaile
of
the
same
Apostle
,
that
we
should
declare
our
faith
by
our
workes
,
alluding
to
that
Commandement
of
the
Lord
:
So
let
your
light
shine
before
men
,
that
they
may
see
your
good
workes
,
&c.
In
this
consideration
,
let
vs
remember
that
(
as
I
said
)
the
Prophet
Hosey
commendeth
to
vs
a
double
Iustice
,
whereof
,
the
one
is
before
God
,
the
other
is
towardes
and
before
men
.
Ro.
3
2.24.8
.
1.
Cor:
1
30.
Ia●
2.
●●
.
2●
.
Of
the
former
spake
Paul
:
saying
,
wee
are
iustified
by
faith
:
and
Christ
is
our
righteousnes
.
Of
the
latter
spake
Iames
,
wee
be
iustified
by
works
,
and
Abraham
was
iustified
by
works
.
And
as
eyther
of
them
(
as
the
cause
,
the
time
,
the
persons
,
and
the
occasions
required
)
haue
duely
attributed
aswell
to
faith
,
as
to
works
,
Faith
and
works
.
the
due
prerogatiue
,
and
honor
of
both
;
so
haue
they
taught
and
esteemed
not
onely
the
one
,
but
both
of
them
necessarie
in
a
godly
man
.
The
first
,
which
is
the
tree
,
or
cause
of
the
latter
,
is
defined
in
the
Newe
Testament
,
Our
Righteousnes
before
God
of
two
parts
.
to
be
our
Reconciliation
with
God
,
by
the
means
of
Christ
Iesus
our
Mediator
:
Or
,
our
Approbation
with
the
Father
,
through
the
merite
of
the
Sonne
.
Or
,
the
free
Remission
of
sinnes
,
obtayned
by
them
which
beleeue
in
God
,
and
by
the
which
,
we
who
who
are
guilty
,
God
pronounceth
iust
,
for
the
sake
of
his
Sonne
.
And
this
defintiion
hath
two
generall
partes
:
the
one
,
is
remission
of
sinnes
:
the
other
,
is
the
imputation
of
Iustice
:
A
remission
of
our
owne
sinnes
:
An
imputation
of
the
Iustice
of
another
:
wherin
,
there
is
a
fit
allusion
to
the
order
and
vsage
of
a
gratious
Prince
,
towards
his
guiltie
Subiect
,
whom
notwithstanding
his
faulte
,
hee
doth
not
onely
pardon
for
his
offence
:
but
also
doth
adorne
with
benefites
.
The
sinne
is
pardoned
through
him
,
by
whose
Iustice
and
merite
we
are
approued
and
pronounced
Righteous
,
&
that
is
,
not
by
any
Angell
,
or
man
,
or
any
other
creature
whatsoeuer
(
which
were
not
onely
ashamed
,
but
also
blemished
by
mans
sinne
)
but
only
in
,
&
by
the
holy
Messias
the
Lord
Iesus
,
who
(
indeed
)
for
that
purpose
came
down
from
his
Father
,
and
died
,
and
with
his
pretious
blood
payed
the
debt
of
our
transgression
,
and
set
vs
at
libertie
:
yea
,
he
beautified
vs
with
the
glorious
beautie
of
himselfe
.
Of
the
former
member
of
this
our
Iustice
,
wee
haue
a
notable
testimony
of
the
Lord
in
Isaiah
:
Isa.
53.
●1
where
he
saith
,
My
righteous
Seruant
(
meaning
Christ
)
shall
iustifie
the
multitude
with
his
wisedome
:
and
how
?
he
tells
,
for
he
shall
beare
their
sinnes
.
And
that
approoueth
the
Apostle
:
where
hee
saith
of
Christ
,
that
he
bare
our
sinnes
in
his
body
,
1.
Pet:
●
.
21.14
.
hanging
on
the
tree
,
when
there
was
no
guile
found
in
his
mouth
.
To
this
belongeth
that
example
of
the
Publican
,
Luke
.
18.
whom
the
Lord
approued
before
the
proud
pharisie
:
for
he
prayed
for
pardon
for
his
sinne
which
he
confessed
,
and
that
being
granted
,
hee
was
said
to
be
iustified
:
for
his
sinnes
were
not
imputed
,
&
therefore
both
after
the
Testimony
of
Dauid
,
and
of
Paul
,
he
was
blessed
:
Ro.
4.
●
.
8
Gal.
3.8
.
as
blessed
is
that
man
to
whom
the
Lord
imputeth
not
sin
.
Of
the
latter
member
of
this
Iustice
,
the
same
Apostle
speaking
,
saith
,
that
God
imputed
Righteousnes
to
them
that
beleeued
:
that
is
,
1.
Cor.
1.30
.
the
Righteousnes
of
Christ
,
to
the
faithful
:
&
that
he
is
made
vnto
vs
of
God
,
not
onely
wisedome
,
sanctification
and
redemption
:
but
also
Righteousnes
:
and
in
one
other
sentence
,
he
comprehendeth
either
member
thus
:
Christ
dyed
for
our
sinnes
,
Ro:
4
.
1●
.
&
hee
rose
againe
for
our
iustification
:
that
is
,
he
dyed
to
abolish
sinne
,
and
rose
againe
to
worke
our
perfect
Righteousnes
.
This
is
our
Righteousnes
with
the
Lord
,
The
order
of
our
Iustification
.
to
the
which
the
former
Iustice
must
be
referred
,
&
the
order
therof
,
in
the
merite
of
the
Sonne
of
God
,
is
as
followeth
.
viz.
First
,
we
consider
the
eternall
loue
of
God
to
mankind
in
Iesus
Christ
before
all
worlds
:
according
to
that
saying
:
I
loued
thee
with
an
euerlasting
loue
.
Secondly
,
his
diuine
grace
and
fauour
,
wherby
he
powreth
forth
on
vs
of
his
diuine
blessings
:
as
of
whose
fulnes
,
we
all
receiue
grace
vpon
grace
.
Thirdly
,
his
Mercie
,
in
drawing
vs
vnto
him
:
as
hee
saith
by
the
Prophet
:
By
my
mercie
haue
I
drawen
thee
vnto
me
.
Fourthlie
,
the
merite
of
Iesus
Christ
,
working
&
deseruing
it
in
the
Iustice
of
his
Father
.
Fiftlie
,
his
perfect
Righteousnes
,
the
which
of
that
his
loue
,
grace
,
mercie
,
and
merite
extended
vnto
vs
,
Christ
is
made
ours
,
and
his
graces
and
vertues
esteemed
ours
,
in
&
by
the
which
,
Mans
merite
excluded
.
we
are
accepted
(
as
is
the
Sonne
or
Mediator
)
Righteous
and
glorious
before
God
.
Thus
farre
forth
we
finde
man
to
be
vtterlie
excluded
,
not
onely
from
all
merite
,
but
also
from
all
action
or
meanes
in
himselfe
of
this
Iustice
,
and
therfore
hath
hee
no
cause
to
boaste
,
of
that
which
is
not
found
in
or
of
himselfe
towardes
his
acceptation
and
Iustice
before
God
.
Moreouer
,
this
Treasure
is
not
laid
vp
in
the
fraile
nature
of
man
;
Where
Iustice
dwelleth
.
but
in
the
strong
habitacle
of
the
person
of
Christ
,
as
both
in
his
proper
place
,
&
there
wher
it
findeth
the
greatest
preseruation
and
safetie
for
our
better
benefit
.
For
when
Adam
had
that
in
his
possession
,
Pro.
3.
after
his
free
will
,
the
subtle
Serpent
preuented
him
,
&
he
was
iustly
depriued
thereof
in
his
sin
:
As
if
the
Lorde
should
thus
haue
said
:
I
will
from
henceforth
take
on
my selfe
the
protection
of
this
high
Treasure
,
as
where
it
shal
be
full
safe
and
surely
defended
from
all
danger
of
losse
.
And
therfore
(
in●eed
)
when
he
came
in
the
flesh
,
although
he
were
mightily
tempted
and
assaulted
by
the
Enemie
of
mans
soule
,
he
was
not
vanquished
or
ouercome
,
●ut
being
most
strong
,
he
vanquished
and
subdu●d
Satan
and
all
his
Angells
to
his
power
,
as
wher●f
he
said
:
The
Prince
of
the
world
commeth
,
Ioh:
22
.
3●
&
14.30
.
&
16.14
.
and
findeth
nought
in
mee
.
Againe
,
Now
is
the
iudgement
of
●his
world
,
&
the
Prince
of
this
world
is
cast
out
.
Howbeit
,
the
faithfull
neuer
want
,
nor
are
they
denyed
●he
benefit
of
this
treasure
,
whensoeuer
they
look
vp
vnto
him
,
and
draw
towards
his
Diuine
Grace
with
their
Faith
,
as
the
Eagles
hasten
vnto
their
praye
,
in
and
by
the
which
they
finde
peace
and
rest
vnto
their
soules
,
howesoeuer
they
be
tempted
,
persecuted
,
and
afflicted
in
this
miserable
world
.
Loe
:
this
is
that
former
Iustice
or
Righteousnes
to
the
which
the
Prophet
directeth
vs
,
when
hee
saith
,
Sow
yee
to
yourselues
for
Righteousnes
.
Whereof
wee
haue
spoken
more
largely
in
our
[
](A18014-e19030-b)*
*
A
book●
so
intituled
Acolastos
.
Dialogu
.
7.
w.
and
not
vnworthy
the
reading
of
all
true
Christians
,
with
godly
deliberation
and
like
consideration
.
CHAP.
VII
.
The
second
kinde
of
Iustice
(
which
is
that
of
the
second
Table
)
is
comprehended
in
the
worde
Mercie
:
and
necessarilie
followeth
the
former
,
in
due
order
.
THe
other
kind
of
Righteousnes
required
of
men
,
What
is
this
kinde
of
Iustice
.
and
defined
and
set
forth
in
the
word
Mercie
,
is
the
very
fruit
or
effect
of
the
former
,
and
conteineth
the
summe
of
those
vertues
,
duties
,
&
works
of
Charitie
,
conteyned
in
the
second
table
of
the
Law
(
as
it
is
before
said
)
and
often
times
expressed
in
the
works
of
Charitie
.
Agape
.
Luk.
1.74
.
This
the
holy
man
Zacharie
calleth
Holinesse
,
when
he
saith
,
that
wee
are
deliuered
from
our
enemies
hand
,
that
wee
should
serue
God
in
holines
and
righteousnes
.
And
St.
Paul
consenting
thereto
,
1.
Thess.
1.3.4
.
saith
:
This
is
the
will
of
God
,
euen
your
holines
:
The
same
meant
the
Lord
,
when
he
said
:
Be
ye
holy
,
for
I
am
holie
.
And
Christ
in
one
word
called
it
perfection
:
saying
:
Mat.
3.48
Ye
shal
be
perfect
,
euen
as
your
Father
which
is
in
heauen
is
perfect
.
We
may
not
either
speak
or
think
otherwise
of
this
vertue
,
Iustice
&
Mercie
.
then
wee
haue
before
(
in
effect
)
saide
and
considered
therof
,
sauing
that
,
wheras
before
we
placed
and
accepted
the
same
apart
by
it selfe
,
here
we
place
it
together
with
the
former
vertue
,
that
is
Iustice
,
and
accept
it
as
the
definition
or
effectuall
fruit
therof
:
neither
may
we
imagine
,
that
eyther
this
can
be
without
that
,
or
that
perfected
without
this
.
When
the
Lord
God
had
made
Adam
,
and
set
him
in
Paradise
,
yet
for
that
he
had
not
this
help
,
the
Lord
pronounced
him
as
vnperfect
:
saying
;
It
is
not
good
that
the
man
should
be
alone
,
Gen.
2.
I
will
therefore
make
him
an
helpe
like
vnto
him
.
So
doubtlesse
,
although
the
Lord
had
iustified
the
beleeuer
,
Acts.
13.
and
by
the
bloud
of
his
Sonne
wee
be
deliuered
from
all
things
,
from
which
by
the
lawe
of
Moses
wee
could
not
be
iustified
nor
deliuered
:
yet
is
it
not
the
Lords
will
that
we
should
be
ydle
in
the
fielde
or
market
place
,
but
his
will
is
,
that
we
should
endeuour
that
which
hee
of
vs
requireth
in
his
law
,
though
not
to
that
perfection
which
is
needefull
,
(
the
which
wee
cannot
performe
)
yet
according
to
that
measure
of
abilitie
which
he
hath
to
that
ende
giuen
vs
.
To
this
did
Isaiah
Isa.
1.17
the
Prophet
invite
the
people
,
when
hee
saide
;
Learne
to
doe
well
,
seeke
iudgement
,
releeue
the
oppressed
,
iudge
the
fatherles
,
defend
the
widowes
.
And
Micheas
Mich.
6.
the
Prophet
saying
,
Doe
iustlie
,
loue
mercie
.
This
remembred
Daniel
,
Dan.
4.
in
his
good
counsaile
to
the
king
Nebucadnezar
:
Cut
off
thy
sins
with
righteousnes
:
he
addeth
:
&
thine
iniquities
by
mercy
to
the
poore
:
that
is
,
Change
thy
crueltie
into
mercie
;
and
where
as
thou
art
a
man
prophane
;
be
thou
henceforth
holy
&
righteous
.
To
this
would
S.
Iohn
the
Baptist
perswade
the
Iewes
:
Yee
say
ye
are
Abrahams
children
&
beleeuers
:
but
I
would
ye
should
doe
the
workes
of
the
faithfull
,
and
bring
forth
fruits
worthie
amendment
of
life
.
And
S.
Paul
,
after
that
he
had
strongly
confirmed
the
foundation
of
our
Iustification
by
the
diuine
grace
accepted
by
faith
,
without
any
the
deeds
of
the
law
,
that
men
might
not
imagine
,
he
condemned
those
works
which
proceeded
from
the
iustified
man
,
hee
omitted
not
to
builde
,
on
that
foundation
,
the
excellencie
of
such
actions
and
works
,
as
necessarilie
followe
the
iustified
man
,
as
the
effects
vsually
follow
the
causes
:
therefore
he
saith
:
I
beseech
you
brethren
by
the
mercifulnes
of
God
,
Ro.
12.1
.
that
ye
offer
vp
your
bodies
a
liuing
Sacrifice
,
holie
,
acceptable
vnto
God
,
which
is
your
reasonable
seruing
of
God
.
And
this
Saint
Iames
Iam.
2.
laboureth
to
perswade
with
many
mighty
arguments
,
to
them
who
thought
that
a
bare
faith
had
bin
ynough
for
a
man
to
come
to
heauen
,
although
hee
neuer
trauailed
in
the
way
of
life
by
any
work
:
because
Paul
had
preached
,
that
a
man
was
iustified
before
God
by
faith
,
&
not
by
works
.
Loe
,
thus
ought
the
perfect
Thumim
Thumim
.
perfection
,
integritie
.
to
be
made
answereable
to
the
bright
Vrim
,
Vrim
light
or
knowledge
.
that
righteousnes
which
is
by
Faith
in
Christ
,
manifested
in
Mercie
,
and
that
holinesse
which
proceedeth
from
the
influence
of
the
holy
Spirit
,
wherwith
they
be
baptized
which
beleeue
,
declared
before
men
,
that
men
may
see
our
good
works
,
and
glorifie
our
Father
which
is
in
heauen
.
And
so
haue
we
seen
what
the
Lord
God
requireth
of
vs
in
these
two
words
,
Righteousnes
&
Mercy
.
Note
.
But
heere
I
would
not
,
that
any
man
should
gather
,
that
because
wee
say
that
GOD
requireth
good
workes
,
therefore
wee
are
able
to
doe
those
workes
without
Faith
,
or
can
beleeue
without
his
grace
,
or
can
merit
life
with
those
our
works
,
seeing
wee
be
all
sinners
and
vnprofitable
:
but
so
,
as
those
workes
are
as
the
effectes
of
good
causes
:
fruits
of
a
good
tree
,
and
notes
of
our
faithfull
obedience
to
the
Diuine
will
,
which
we
must
aime
vnto
,
and
therein
feeling
our
great
imperfection
,
depend
on
the
merit
of
our
heauenvly
Sauiour
Iesus
,
who
only
supplieth
all
our
wantes
,
&
helpeth
the
imperfections
of
them
that
beleeue
,
&
obey
him
in
truth
.
CHAP.
VIII
.
2.
The
wayes
and
meanes
prescribed
,
for
the
obtaining
of
Righteousnes
&
Mercie
,
in
a
Metaphor
.
AS
wee
haue
found
in
the
holie
Scriptures
manie
duties
enioyned
man
,
This
is
the
2.
member
of
the
2.
diuision
.
to
be
performed
as
well
towards
God
,
as
towards
his
neighbour
:
so
hath
the
Lord
not
onely
charged
&
enioyned
,
but
also
hath
prouided
and
exhibited
vnto
man
,
the
wayes
and
meanes
whereby
hee
may
obserue
&
performe
those
things
after
his
will
:
the
which
wayes
and
meanes
wee
should
neither
contemne
nor
neglect
,
if
we
will
not
hinder
our
owne
saluation
,
nor
declare
our selues
ingratefull
and
rebellious
against
the
Lord
our
God
:
The
means
are
to
be
vsed
.
for
as
Noah
was
not
preserued
in
the
deluge
,
without
the
meanes
of
the
Arke
,
nor
Lot
deliuered
from
the
fire
of
Sodom
,
but
by
the
meanes
of
the
Angells
which
brought
him
forth
,
and
his
obedience
therin
;
nor
Salomon
perfectly
wise
,
without
that
studie
,
industrie
and
meanes
,
wherby
he
prospered
in
fauour
,
wisedome
and
stature
,
both
with
God
and
men
,
because
God
would
it
should
so
bee
:
so
neither
may
we
imagine
,
that
the
excellent
things
can
be
atchieued
or
gotten
by
idlenes
and
slouth
,
but
by
the
blessing
of
the
Lord
,
which
he
vseth
to
powre
forth
on
the
studious
and
diligent
in
his
feare
.
To
the
which
purpose
belong
those
commandements
,
Six
dayes
shalt
thou
labour
:
Aske
and
ye
shall
haue
,
seeke
and
yee
shalt
finde
,
heare
the
word
of
the
Lord
,
watche
and
pray
,
be
diligent
,
&c.
Now
the
wayes
and
means
here
prescribed
vs
,
to
obtaine
righteousnes
&
to
be
mercifull
,
is
contained
and
taught
vs
in
foure
seuerall
words
,
noting
foure
seuerall
actions
which
we
are
to
endeuour
&
applie
on
this
obiect
,
or
matter
commended
to
vs
.
The
first
word
is
,
Sowe
yee
.
The
second
is
,
Reape
yee
.
The
third
is
,
Plough
yee
.
The
fourth
is
,
Seeke
yee
.
As
,
-
1.
Sowe
ye
to
your selues
for
Righteousnes
.
-
2.
Reape
ye
after
the
measure
of
mercie
.
-
3.
Plough
vp
your
fallow
ground
.
-
4.
Seeke
yee
the
Lord
.
The
first
second
&
third
words
are
metaphoricall
:
&
the
fourth
doth
briefly
expound
the
metaphor
.
Indeed
the
prophet
tn
this
chapter
before
these
words
tooke
vp
a
Parable
A
parable
.
(
or
a
similitude
drawen
from
the
truth
)
against
the
house
of
Israel
,
wherin
,
Hos:
1●
.
hauing
an
excellent
Metaphor
,
hee
yet
continueth
the
same
:
Iudah
(
saith
he
)
shal
plough
,
God
teacheth
men
by
naturall
things
.
and
Iakob
shall
breake
the
cloddes
.
Neither
was
this
deuised
by
the
Prophet
,
without
the
wisedome
and
direction
of
the
diuine
Spirite
,
who
would
,
that
euen
by
the
consideration
of
those
natural
and
terrene
things
,
men
should
be
taught
to
learne
their
duties
,
according
to
the
which
,
ye
may
heare
St.
Paul
to
acknowledge
,
that
he
spake
after
the
maner
of
men
,
(
that
is
,
grosly
)
because
of
the
infirmitie
of
the
Romanes
,
Rom:
6.
to
whom
he
wrote
:
for
he
disputed
of
the
things
diuine
by
arguments
taken
from
the
members
of
the
body
of
man
,
and
things
terrene
.
And
although
the
wise
Salomon
said
right
well
,
Eccle.
1.8
.
Col
haddaber
:
Euerie
word
or
thing
is
harde
,
a
man
is
not
able
to
expresse
it
:
whereby
some
haue
taken
occasion
to
reiect
the
search
of
those
hidden
things
of
nature
(
as
if
that
Salomon
had
in
those
his
wordes
vtterly
condemned
it
,
as
too
deep
to
be
searched
,
and
their
presumption
too
high
that
attempt
it
:
The
knowledge
of
Nature
.
)
yet
we
knowe
,
that
as
Salomon
hath
not
intended
any
such
thing
,
nor
bin
willing
to
discourage
any
man
from
the
lawfull
search
of
Natures
secretes
:
so
also
that
the
science
is
right
excellent
,
&
so
necessarie
,
as
without
the
which
no
man
shall
easilie
either
vnderstand
or
expound
the
holy
Scriptures
,
Luth
:
in
Eccl:
ca.
1.
which
haue
from
hence
such
a
beautie
,
as
whosoeuer
shall
depriue
them
of
those
parables
and
metaphors
taken
from
the
right
nature
and
vse
of
natural
things
,
shal
take
from
the
same
an
exceeding
great
light
,
and
like
glorie
.
When
Zophar
had
hardly
charged
holy
Iob
with
high
presumption
in
the
search
of
Gods
secrets
&
the
things
Diuine
:
Iob
Iob.
11.7.8
.
ca.
12.7
answered
him
thus
.
Aske
now
the
beasts
,
and
they
shall
teach
thee
:
and
the
fowles
of
heauen
,
and
they
shall
tell
thee
:
or
speake
to
the
earth
,
and
it
shall
shewe
thee
:
or
the
fishes
of
the
Sea
,
and
they
shall
declare
vnto
thee
:
who
is
ignorant
of
all
these
,
but
that
the
hand
of
the
Lord
hath
made
them
all
?
As
if
the
Lord
should
send
wise
Zophar
,
to
be
instructed
by
those
naturall
things
,
as
thus
:
It
is
not
needefull
that
wee
should
pearce
through
the
height
of
the
heauens
,
the
breadth
of
the
Sea
,
&
the
length
of
the
earth
,
in
the
inquisition
of
the
ordinarie
wisdome
(
as
thou
Zophar
hast
argued
)
when
euen
those
small
beasts
which
are
here
conuersant
with
vs
on
the
earth
,
the
birds
,
and
the
fishes
,
and
such
things
,
doe
instruct
vs
of
the
incomparable
wisedome
of
the
Almightie
God
.
Therfore
,
as
Moses
,
Moses
&
the
prophets
,
and
Christ
vsed
naturall
similitudes
.
Dauid
,
&
the
prophets
,
haue
bin
plentifullie
stored
with
those
things
,
thereby
the
sooner
,
not
onely
to
teach
&
informe
the
people
,
but
also
to
condemne
the
rebellions
of
that
time
,
for
their
great
abominations
inferior
to
the
bruit
beasts
:
so
in
the
new
Testament
,
both
Christ
and
his
Apostles
haue
both
worthilie
obserued
&
commended
the
same
vnto
vs
.
Thereof
it
is
,
that
Christ
is
called
a
Rock
,
a
dore
,
a
Serpent
,
a
priest
,
a
King
,
a
Prophet
,
a
Pastor
,
a
Bridegroome
,
a
husband
,
a
captaine
,
a
calfe
,
a
lamb
,
a
vine
,
a
worme
,
a
flower
,
bread
:
and
the
Apostles
and
disciples
of
Christ
,
are
called
the
Salt
of
the
earth
,
the
light
of
the
world
,
fishers
of
men
,
pastors
,
builders
,
fighters
,
watchmen
,
workers
,
branches
of
the
vine
,
&
such
,
in
and
by
the
which
,
are
set
forth
and
signified
,
the
diuers
actions
,
offices
,
degrees
,
dignities
,
functions
,
&
vertues
of
Christ
Iesus
&
his
Saints
.
Here
the
Prophet
taketh
his
Metaphore
from
the
labour
of
the
husband
men
,
whose
terms
,
Sowe
yee
.
and
words
he
boroweth
,
and
to
this
purpose
applieth
,
whereby
he
would
intimate
those
three
things
.
1.
First
,
that
there
is
required
a
worke
or
labour
.
2.
Next
,
that
the
labour
is
,
of
husbandrie
.
3.
Thirdly
,
that
the
kinde
of
labour
,
is
plowing
,
sowing
,
reaping
.
And
surely
as
by
this
,
A
labour
is
inioyned
to
men
.
hee
would
inculcate
into
their
minds
the
true
knowledge
of
Gods
will
:
so
would
hee
,
that
they
should
consider
,
that
to
men
liuing
in
this
world
,
there
is
enioyned
a
labour
,
with
the
which
they
are
to
be
exercised
,
and
not
fed
with
ydle
conceits
,
nor
their
eyes
dazeled
with
vaine
shewes
.
We
reade
that
Adam
in
Paradize
was
not
ydle
,
Gen.
2.
&
Gen.
3.
but
was
busied
in
dressing
of
the
gardein
:
&
that
after
he
fell
,
he
had
this
enioyned
,
that
bee
should
liue
on
the
earth
with
sweat
and
hard
labour
.
And
thenceforth
,
as
this
was
commanded
and
commended
vnto
man
,
as
that
he
should
eat
and
liue
of
the
labours
of
his
hands
:
so
haue
not
onlie
the
godly
in
their
times
,
but
also
the
very
heathen
,
bin
exercised
in
the
honest
labours
of
their
vocations
:
wherof
Paul
hath
gathered
and
laid
downe
this
peremptory
law
,
that
hee
which
laboureth
not
,
2.
Thessa
:
3.10
.
should
not
eate
:
as
if
he
were
vnworthie
to
enioy
the
vse
of
anie
the
creatures
,
wherin
he
disdained
to
bestow
his
labours
.
Therfore
Idelnes
and
slouth
,
haue
not
onely
bene
reproued
and
blamed
;
but
also
deemed
vnprofitable
,
and
worthy
shame
and
wretchednes
.
Thereof
said
Salomon
:
Pro.
24
30
I
passed
by
the
vineyard
of
the
idle
husbandman
,
&
it
was
couered
ouer
with
bryers
.
Againe
;
How
long
wilt
thou
sleepe
,
ô
thou
sluggard
?
but
pouertie
shall
invade
thee
as
an
armed
man
.
Therefore
hee
saith
again
:
Pr.
24.27
Prepare
thy
works
without
,
&
make
ready
thy
things
in
the
fielde
:
&
afterward
build
thine
house
.
By
this
doctrine
,
is
remooued
from
vs
that
vaine
imagination
of
the
Iewes
Corban
,
Mar.
7.11
Spirituall
ydlenes
.
nought
else
but
a
kinde
of
spirituall
Idlenes
,
which
Christ
found
&
reproued
in
them
:
by
the
which
(
as
a
Sacrifice
offered
or
dedicated
to
the
holie
vses
of
the
Temple
)
they
thought
they
fully
performed
the
commandement
and
request
of
the
lawe
,
without
any
further
action
or
work
of
piety
,
though
the
whiles
they
neglected
duty
to
their
own
naturall
parents
,
whom
they
permitted
to
lie
,
languish
,
&
die
wretchedly
in
the
streetes
,
for
want
of
foode
&
things
necessary
.
As
who
should
say
,
It
is
enough
for
vs
,
that
we
giue
of
our
goods
and
store
to
the
Temples
vse
:
for
by
that
,
as
well
our
parents
,
and
the
poore
,
as
our selues
,
are
relieued
and
benefited
.
Thus
they
dishonored
their
parents
,
infringed
the
lawe
,
and
blasphemed
the
Lord
;
who
in
that
(
and
some
other
like
respects
)
contemned
their
sacrifices
as
abhominable
,
saying
that
he
required
mercie
,
and
not
such
sacrifices
.
And
with
this
is
likewise
abandoned
that
faith
,
A
dead
faith
.
Deuotion
.
Profession
which
beeing
deuoid
of
good
workes
,
is
called
a
dead
faith
:
&
that
glorious
deuotion
which
hath
no
deeds
,
&
that
holy
profession
,
which
wanteth
an
honest
&
godly
life
:
for
as
the
seruice
of
God
,
is
not
an
idle
seruice
:
so
is
not
he
estemed
for
a
good
hearer
,
or
a
sound
beleeuer
,
or
a
deuout
Christian
,
or
a
perfect
professor
,
who
hath
not
good
works
,
good
deedes
,
and
a
Christian
life
,
accompanying
the
same
,
as
the
bright
shining
of
a
cleare
candle
,
&
the
timely
fruit
of
a
sound
tree
.
To
this
end
are
words
,
orations
,
preachings
,
&
the
vse
of
tongues
,
for
works
are
the
finall
cause
or
end
of
all
words
:
whereof
I
gladlie
remember
the
saying
of
Miso
,
reported
by
Diogenes
Laertius
,
Ougar
eneca
toon
logoon
ta
pragmata
sunteleisthai
alla
eneca
●oon
pragmatoon
tous
logous
.
Works
are
not
done
for
the
words
sake
:
but
the
words
are
spoken
for
the
worke
.
And
therefore
saith
the
Lorde
by
the
Prophet
:
Thou
art
taught
what
is
good
,
&
what
the
Lord
requireth
of
thee
,
namelie
to
doe
iustice
or
righteousnes
.
And
Christ
saith
:
Mich.
6.
Blessed
is
he
that
heareth
the
word
of
God
and
doeth
the
same
:
for
hee
is
likened
to
the
wise
man
,
that
buildeth
his
house
on
the
Rock
,
yea
,
he
is
the
mother
,
Matth.
7
brother
,
and
sister
of
Christ
,
as
himselfe
acknow●edgeth
,
and
with
him
in
the
ende
shall
be
made
partakers
of
his
glorie
.
This
the
Apostles
well
considered
,
and
therefore
did
not
only
assaye
to
imitate
the
Lord
in
holie
life
and
good
conuersation
,
but
also
generallie
taught
,
that
men
should
declare
their
faith
by
their
workes
,
according
to
that
doctrine
of
their
Maister
:
Matth.
5.
So
let
your
light
shine
before
men
,
that
they
may
see
your
good
works
.
And
as
the
Lord
hath
bene
willing
by
diuers
similitudes
of
naturall
things
,
2.
The
labour
is
of
husbandry
to
teach
,
instruct
,
and
perswade
men
to
the
right
understanding
of
things
supernaturall
and
diuine
,
in
all
the
course
of
the
holy
scriptures
:
so
here
by
the
labour
of
an
husbandman
,
toyling
&
manuring
the
rude
&
vncultured
earth
(
on
the
which
he
hath
set
him
as
in
the
place
of
his
trauaile
,
Gen.
3.
)
hee
teacheth
vs
what
wee
should
obserue
,
performe
,
&
work
,
in
matters
of
Pietie
,
as
whereby
to
be
directed
towards
the
holy
land
the
sooner
,
for
that
there
is
not
anie
other
particular
labour
,
work
,
or
action
in
any
vocation
or
calling
vnder
the
Sunne
,
whereby
this
thing
can
be
better
displayed
and
set
forth
,
as
that
which
of
all
others
is
most
ancient
,
most
lawfull
,
most
profitable
,
and
most
commendable
in
mans
life
.
Plin.
h.
18.
4.
5.
6.
ca.
1.
2.
3.
This
Plinie
in
his
Naturall
historie
excellentlie
proueth
:
but
wee
better
finde
in
the
holie
Scriptures
,
that
this
was
the
same
which
the
Lord
God
of
all
manuall
labours
,
1.
Husbandrie
the
most
ancient
labour
of
man
.
first
ordained
for
man
,
immediatlie
after
his
Creation
,
&
that
wherin
(
next
to
the
diuine
seruices
)
hee
should
be
exercised
in
,
and
for
his
life
and
maintenance
,
and
as
the
end
of
his
placing
in
the
garden
of
Eden
,
as
witnesseth
Moses
in
these
words
:
Gen:
2.15
.
The
Lord
God
tooke
the
man
whom
he
had
made
,
&
put
him
in
the
garden
of
Eden
,
that
he
might
dresse
it
and
keepe
it
.
Neither
was
this
omitted
,
but
confirmed
to
him
after
his
fall
:
Gen.
3.
when
he
said
,
that
in
the
sweat
of
his
face
man
should
eate
his
breade
:
the
which
therefore
,
not
onely
Adam
,
but
also
his
children
after
him
obserued
:
for
Abel
was
a
keeper
of
the
sheepe
,
and
Cayn
was
a
tiller
of
the
fieldes
.
After
this
,
it
is
in
Scripture
reported
,
Gen.
9.20
.
that
Noah
the
righteous
,
soone
vpon
the
floud
became
an
husbandman
,
and
planted
a
vineyard
.
King
Salomon
planted
gardens
,
and
orchyards
,
Eccl.
2.6
.
&
much
commended
the
exercise
and
profit
thereof
:
yea
,
he
protested
,
that
the
king
himselfe
is
maintained
by
husbandrie
:
neither
is
hee
able
to
helpe
his
poore
people
,
2.
K.
Deut.
28.3
.
The
kinde
of
husbandry
except
it
please
the
Lord
that
way
to
blesse
his
vineyards
and
fieldes
.
Moreouer
,
the
Lord
God
by
his
seruant
Moses
,
promised
to
them
that
feared
him
,
a
blessing
from
the
tillage
of
the
earth
:
and
to
them
that
disobeied
,
hee
threatned
to
withdraw
the
same
for
a
cursing
.
But
here
it
may
be
demanded
,
that
as
there
be
diuers
pointes
in
the
labour
of
husbandrie
(
as
the
care
of
sheepe
and
cattell
noted
in
Abel
and
Iacob
:
the
planting
of
vineyardes
obserued
in
Noah
,
and
Salomon
,
and
such
like
,
commended
&
vsed
from
the
beginning
,
by
holie
men
)
lawfull
for
Christians
:
so
also
whether
the
tilling
of
the
ground
which
Cain
vsed
,
and
which
for
mans
sin
was
cursed
,
be
no
lesse
lawfull
and
commendable
.
To
this
I
answere
,
that
absolutely
we
may
not
doubt
therof
.
Indeede
there
be
some
Arts
,
which
in
themselues
are
lawfull
,
&
yet
by
reason
of
the
end
therof
are
become
vnlawfull
:
As
it
is
lawfull
for
a
man
to
make
a
sword
for
the
defence
of
himselfe
or
his
brother
:
The
end
of
our
tillages
but
he
may
not
make
a
sword
to
this
end
to
kill
men
,
sauing
by
the
Iudgement
of
publique
authoritie
,
as
in
warres
,
or
in
the
execution
of
Iustice
on
the
malefactors
:
So
it
is
right
lawfull
,
yea
and
commanded
to
men
,
to
till
&
plough
vp
their
fieldes
for
the
better
sustentation
of
mans
life
;
but
not
of
avarice
,
&
couetousnes
,
as
Cain
did
,
whose
mind
and
studies
were
fixed
wholie
on
the
earth
.
And
this
did
he
expresse
by
two
simboles
:
first
,
that
he
challenged
for
his
own
the
thing
vnmoueable
,
as
the
earth
,
and
then
did
build
a
citie
,
which
hee
called
after
his
sonnes
name
,
Enoch
,
that
is
,
taught
or
dedicated
(
as
to
this
trade
or
labour
)
So
the
end
of
this
labour
and
the
manner
therof
,
maketh
it
either
good
or
euill
,
which
yet
,
in
it
owne
nature
is
good
.
Therefore
,
although
that
wicked
Cain
abused
this
noble
exercise
of
the
ground
,
who
therefore
was
cursed
from
off
the
ground
,
Gen.
4.
which
should
not
yeelde
him
the
fruites
of
his
labours
therein
,
and
that
the
Lord
had
couered
the
earth
with
a
floud
,
and
destroyed
the
fruits
and
fashion
of
all
the
husbandrie
and
labours
thereon
,
for
mans
great
sinne
:
Gen.
8.22
.
yet
after
his
wrath
was
appeased
,
willing
that
this
benefit
should
be
renewed
and
prospered
vnto
man
,
made
this
mercifull
promise
vnto
Noah
,
that
yet
Sowing
time
and
Haruest
should
not
ceasse
all
the
dayes
of
the
earth
.
Ezek.
36.
And
so
he
commanded
to
the
Israelites
,
that
after
their
returne
from
Babylon
,
they
should
till
and
sowe
their
fields
,
to
the
which
he
also
promised
a
blessing
.
Therefore
(
besides
many
others
)
Hosiah
the
good
king
of
Iudah
loued
husbandry
,
Elisha
was
found
by
Eliah
in
the
fields
,
plowing
with
twelue
yoak
of
oxen
,
&
himselfe
with
the
twelfth
:
Iob
was
an
husband
man
,
&
had
many
oxen
to
that
purpose
:
so
was
Abraham
,
as
his
seruant
Eleazer
witnesseth
:
and
Booz
the
grandfather
of
Dauid
,
was
a
tiller
of
the
field
,
and
into
his
fielde
Ruth
Ruth
.
2.3
the
Moabitesse
first
came
to
gleane
eares
of
corne
.
Finallie
,
our
Sauiour
compareth
God
our
heauenlie
Father
to
an
Husbandman
,
in
whose
fielde
is
sowen
the
good
corne
:
yea
he
compareth
sometimes
his
disciples
or
beleeuers
,
to
the
good
field
.
From
hence
Paul
taketh
a
Metaphor
:
Yee
are
Gods
husbandry
:
Wee
are
the
labourers
,
liking
the
worke
of
the
Lorde
by
the
Minister
to
the
labour
of
the
husbandman
in
the
fielde
.
And
surely
I
haue
not
found
,
howe
plainer
to
expresse
the
loue
&
regard
of
the
Lord
to
his
people
,
nor
how
better
to
display
the
duty
,
This
kinde
of
labour
fitty
expresseth
mans
dutie
.
not
onely
of
a
minister
in
the
church
,
but
of
euery
true
christian
in
his
place
&
calling
,
then
by
kinde
husbandry
,
and
especially
that
which
appertaineth
to
the
Plough
,
Sowing
,
Reaping
.
&c.
Wherin
besides
the
ioile
and
labour
of
the
body
,
is
required
seuen
seueral
vertues
:
that
is
to
say
,
First
Wisedome
,
next
Fortitude
,
3.
Prayer
.
4.
Diligence
.
5.
Perseuerance
.
6.
Expectation
.
7.
7.
Vertuos
Thankfulnes
.
And
the
which
are
surely
in
right
request
with
all
true
Christians
in
their
seuerall
callings
,
as
without
the
which
,
and
euery
of
them
,
no
man
is
of
abilitie
to
holde
and
enioy
his
place
,
comfortable
to
himselfe
,
or
profitable
to
others
.
Thus
therefore
,
the
good
husband
man
doeth
not
only
labour
:
but
also
by
Wisedome
1.
Wisdom
doth
know
and
consider
the
state
of
his
land
and
soyle
:
the
manner
of
vsage
,
the
nature
of
his
feede
,
the
times
and
seasons
of
his
Sowing
,
2.
Fortitude
.
Reaping
,
Tilling
,
and
manuring
.
Next
,
as
the
labours
of
husbandrie
are
very
gainefull
and
profitable
:
so
require
they
the
more
industrie
and
paines
of
body
:
therefore
the
husband
men
are
commonlie
strong
,
both
of
minde
,
and
bodie
:
of
minde
,
therby
willing
and
ready
to
labour
without
disdaine
in
these
thinges
of
the
earth
:
of
body
,
as
wherby
they
endure
the
labour
.
For
weake
and
feeble
persons
are
not
fit
for
this
work
,
nor
are
they
meet
which
contemne
or
disdaine
it
.
They
be
strong
of
bodie
,
whom
euen
nature
hath
framed
to
sustaine
labours
:
Hugo
de
saen
.
Victo
.
h
1.
ca.
14
de
Claustr
.
of
the
which
there
be
3.
sorts
:
some
though
they
are
able
,
yet
will
not
performe
thinges
profitable
:
others
are
both
able
and
willing
:
and
others
are
willing
to
doe
more
then
their
power
extendeth
:
though
the
first
is
to
be
blamed
,
&
the
third
commended
:
yet
the
second
maketh
a
meet
husbandman
.
3.
Because
wee
must
first
seeke
the
kingdome
of
God
&
his
Righteousnes
:
it
is
not
conuenient
,
nor
safe
,
that
the
husbandman
should
attempt
anie
thing
on
the
presumption
of
that
his
wisdome
or
abilitie
of
bodie
,
without
Prayer
,
and
the
deuout
,
seruice
of
God
:
perswading
that
this
is
the
way
to
obtaine
a
blessing
vnto
his
labours
,
and
a
prosperitie
from
the
Lord
,
from
whose
goodnes
euerie
good
gift
&
perfect
gift
commeth
,
and
that
in
the
name
of
Christ
,
without
whom
(
as
hee
saith
)
we
can
doe
nothing
.
Fourthly
,
adde
to
the
former
,
Christian
Diligence
:
4.
Diligence
for
this
kinde
of
labour
is
not
an
idle
,
negligent
,
or
easie
endeuour
:
but
such
,
as
must
be
compassed
and
effected
,
as
by
an
able
,
so
by
a
diligent
hand
,
especiallie
in
those
times
&
seasons
of
the
yeare
,
when
men
plough
,
sow
,
and
reape
:
else
,
as
little
or
nothing
is
performed
to
effect
,
and
as
delayes
bring
dangers
,
men
may
be
preuented
of
their
expectation
,
by
contrarie
weather
:
by
the
springing
of
tares
,
the
devouring
of
byrds
,
blastings
,
and
other
such
inconueniences
,
which
commonlie
ensue
the
wante
of
timely
diligence
.
5.
5.
Perseuerance
.
Neither
may
we
think
that
this
labour
lasteth
but
for
a
day
,
or
a
week
,
or
a
moneth
:
but
that
the
labour
of
the
husbandman
continueth
:
for
vnto
him
euery
day
bringeth
his
worke
,
and
euery
day
in
the
yeare
his
appointed
labour
,
the
wich
if
the
idler
once
neglect
,
hee
can
neuer
or
verie
hardlie
recouer
it
:
therfore
he
that
taketh
this
in
hand
,
or
goeth
to
the
plough
,
must
proceed
,
and
not
looke
back
,
or
giue
ouer
:
for
then
all
is
lost
,
neither
gaineth
the
husbandman
any
thing
,
but
by
Perseuerance
.
After
this
,
the
husbandman
expecting
the
end
of
his
labours
,
must
Patientlie
abide
,
and
continue
in
Hope
,
6.
Patience
in
hope
.
Here
we
must
depend
by
Faith
on
the
Lord
,
and
waite
his
pleasure
,
for
the
fruites
of
his
labours
at
the
appointed
time
.
And
this
is
that
which
incourageth
him
both
to
labour
&
to
continue
in
his
labour
.
Lastly
,
that
he
may
not
shew
himselfe
ingratefull
to
the
Lorde
,
hauing
from
his
blessing
receiued
the
fruites
of
his
labour
,
hee
is
bound
to
be
thankfull
to
the
Lord
God
,
to
whom
it
is
in
deede
a
right
good
thing
to
be
thankfull
,
as
the
Psalmist
saith
.
In
and
by
all
these
things
wee
are
taught
,
what
is
required
in
the
spiritual
husbandrie
,
in
the
which
Pieties
Plough
is
taken
in
hand
:
And
therein
is
required
not
onely
labour
,
but
a
good
labour
,
7.
Thankfulnes
.
and
that
is
well
performed
for
the
pleasure
of
God
,
and
the
benefit
of
men
,
when
the
labourer
in
this
husbandrie
is
furnished
with
those
seuen
former
Vertues
,
so
well
fitting
his
vocation
and
function
.
But
all
those
things
shall
(
by
Gods
grace
)
be
explaned
in
the
place
&
order
of
the
proceeding
of
this
heauenly
Plough
.
CHAP.
IX
.
What
is
meant
by
this
,
that
men
must
sowe
for
righteousnes
,
and
reape
according
to
Mercie
?
Wee
must
endeuour
to
perform
that
which
is
required
of
vs
.
AS
the
Prophet
by
these
Metaphoricall
wordes
taken
from
Georgie
,
and
the
common
labours
of
husbandmen
,
would
teache
what
is
required
of
vs
in
the
spiritual
husbandrie
of
the
Lorde
:
So
thereby
knowing
what
the
will
of
God
is
,
and
what
shal
be
the
end
of
our
labours
,
we
should
daily
endeuour
the
practise
of
those
things
.
We
must
endeuour
to
performe
that
which
is
required
of
vs
.
And
therin
with
the
husbandman
,
let
vs
not
omit
,
at
the
seede
time
to
manure
and
sowe
our
fields
,
though
with
great
labour
&
like
cost
,
and
afterward
with
all
diligence
to
reape
and
gather
the
fruites
of
our
labours
with
the
true
application
and
vse
thereof
,
as
it
shall
be
thought
most
conuenient
for
the
glorie
of
God
,
the
discharge
of
our
duties
,
and
the
profit
both
of
our selues
and
others
,
in
our
seuerall
functions
and
places
.
Howbeit
,
there
bee
,
Obiect
.
which
standing
on
their
counterfait
Corban
,
(
as
I
said
before
)
produce
the
words
of
the
Lord
Iesus
against
those
painfull
endeuours
of
the
true
labourer
:
saying
.
Matth.
6.26
.
Be
not
carefull
for
your
life
,
what
ye
shall
eat
,
or
what
ye
shall
drink
,
nor
yet
for
your
bodie
,
what
ye
shall
put
on
,
&c.
Beholde
the
fowles
of
the
heauen
:
for
they
sow
not
,
neither
reape
,
nor
carie
into
the
barnes
:
yet
your
heauenlie
Father
feedeth
them
:
Are
ye
not
much
better
then
they
?
Answer
.
To
the
which
although
the
laboures
enioyned
to
men
by
the
Lorde
,
wherein
they
should
be
exercised
,
not
onely
on
the
six
daies
in
the
week
,
but
also
should
walk
whiles
the
twelue
houers
of
the
day
lasteth
,
&
the
calling
of
labourers
into
the
vineyard
,
Muscul
:
in
Matth:
6.
Non
dicie
Christus
,
propterea
dico
vobis
,
ne
labores
pro
victu
.
&c.
were
a
sufficient
answere
:
yet
for
the
better
vnderstanding
of
the
Lords
meaning
,
I
gladly
remember
the
words
of
the
godlie
learned
,
resoluing
the
doubt
.
Christ
saith
not
:
therfore
I
say
vnto
you
,
that
ye
labour
not
for
foode
and
cloathing
:
but
,
be
ye
not
carefull
:
hee
forbiddeth
not
the
labour
,
but
the
carefulnes
.
Paul
saith
to
the
Ephes:
4.
Let
euery
man
labour
with
his
hands
,
that
hee
may
haue
what
to
giue
to
him
that
hath
neede
.
Againe
,
Shall
we
nothing
sowe
,
nothing
reape
?
&
cary
nothing
into
the
barne
?
he
saith
not
so
:
but
by
this
he
reproueth
our
incredulity
,
or
indeede
the
weakenes
of
our
faith
:
to
whom
,
although
it
be
commanded
of
God
that
we
should
sowe
,
reape
,
plant
,
and
gather
into
the
barnes
,
that
whereof
wee
may
liue
:
yet
notwithstanding
,
men
haue
neither
that
trust
in
God
,
nor
so
much
securitie
as
the
fowles
of
the
heauen
,
which
neither
sowe
nor
reape
,
nor
bring
into
the
barnes
,
whereof
to
be
sustained
.
Therefore
(
as
it
is
said
)
we
must
not
be
idle
,
but
industrious
:
&
in
our
labours
depend
on
the
diuine
grace
,
without
our
excessiue
carefulnes
.
And
here
let
vs
not
forget
that
which
the
Lord
chiefly
requireth
,
namely
Rihgteousnes
,
To
sowe
for
righteousnes
.
for
the
which
hee
would
wee
should
sowe
:
and
Mercie
,
according
to
whose
measure
,
wee
should
reape
:
that
is
,
to
vse
and
practise
those
waies
and
meanes
,
wherby
we
may
obtaine
the
one
,
perfo●me
the
other
,
and
expresse
both
the
one
&
the
other
,
in
our
charitable
actions
and
godlie
liues
.
This
is
that
sowing
for
Righteousnes
,
&
that
reaping
after
the
measure
of
Mercie
,
this
is
that
hunger
and
thirst
after
Righteousnes
,
whereof
our
Lord
speaketh
,
Iustice
.
Matth:
5.
wherein
men
hauing
faith
,
doe
daylie
desire
,
studie
,
endeuour
,
and
labour
to
praise
and
please
God
,
Mercie
.
by
walking
in
his
wayes
.
And
this
is
that
Symbole
or
token
,
whereby
we●
expresse
&
make
knowen
that
Righteousnes
of
God
Matth.
5.
before
men
in
the
workes
of
Pietie
.
For
thus
are
men
willed
to
measure
out
Righteousnesse
in
Mercie
,
as
whereof
the
Lord
saide
,
Doe
Iustice
and
loue
Mercie
:
or
execute
Iustice
by
mercy
.
The
same
which
Daniel
comprised
in
his
good
counsell
giuen
to
the
king
of
Babylon
:
Cut
off
thy
sinnes
by
Iustice
,
&
thine
iniquity
by
mercie
:
meaning
that
he
should
alter
and
change
the
copie
&
manner
of
his
life
:
that
whereas
before
he
was
vnrighteous
,
and
thereby
appeared
,
as
a
sauage
&
wilde
beast
,
cruell
,
hard
,
seuere
and
vnmercifull
vnto
his
Subiects
,
especially
to
the
poore
Iewes
,
then
vnder
his
captiuitie
,
hee
should
now
labour
to
become
righteous
,
as
whereby
he
might
embrace
and
declare
humanitie
,
gentlenes
,
softenes
,
benignitie
,
mercie
,
not
only
in
word
,
but
in
affection
,
action
,
good
workes
,
and
all
wayes
and
meanes
.
And
doubtles
,
as
there
is
not
anie
one
thing
commended
and
commanded
vnto
men
by
the
Lord
,
Vltra
posse
viri
,
non
vult
Deus
vlta
requiri
.
but
with
the
lawfull
wayes
and
meanes
to
be
attained
and
performed
:
so
,
God
willing
we
should
liue
,
he
prepareth
vs
foode
,
and
willeth
vs
both
to
eat
,
and
vse
it
as
the
meanes
of
our
life
.
Againe
,
too
and
for
the
same
to
be
maintained
,
hee
would
we
should
labour
&
manure
the
soyle
,
to
sowe
,
reape
,
&
lay
vp
in
the
barne
,
and
that
we
should
neither
contemne
nor
neglect
those
lawfull
waies
and
meanes
offred
,
but
take
,
and
vse
the
the
same
.
To
this
purpose
saith
Christ
,
I
stand
at
the
doore
&
knock
:
If
any
man
wil
open
the
doore
to
me
,
I
will
come
in
vnto
him
,
Reuel
:
3.
Wee
knowe
that
Christ
is
able
to
enter
in
,
the
gate
beeing
fast
shut
:
howbeit
,
this
he
saith
,
to
stirre
vs
vp
to
vigilancie
,
and
to
the
studie
of
the
workes
of
our
vocation
.
Christ
is
ready
to
enter
into
our
hearts
by
his
Spirit
:
but
hee
would
wee
should
open
our
hearts
vnto
him
by
our
faith
:
that
wee
should
be
prepared
as
Dauid
wished
to
be
,
when
hee
prayed
for
a
newe
heart
.
Psalm
,
51.
To
this
belongeth
that
which
the
Lord
commandeth
:
Seeke
,
and
ye
shall
finde
:
Knock
,
and
it
shal
be
opened
vnto
you
.
So
the
talents
being
committed
to
our
vse
,
require
a
diligent
trafficke
and
occupation
for
the
increase
.
Thus
the
Lord
would
,
that
men
hauing
wisedome
,
knowledge
,
vnderstanding
,
memory
,
iudgement
,
reason
,
abilitie
,
&
other
ornaments
,
as
well
of
soule
as
bodie
,
they
should
neither
burie
them
,
nor
restraine
them
,
but
rightlie
vse
them
.
And
now
,
as
yee
haue
heretofore
ploughed
Iniquitie
,
wherof
ye
haue
reapte
vngodlines
:
&
haue
beene
ouermuch
busied
about
the
thinges
of
this
life
,
which
are
vaine
&
transitorie
,
directed
by
the
wisedome
of
the
serpent
(
earthly
,
sensuall
,
and
diuellish
)
so
it
is
required
,
that
henceforth
yee
turne
another
leafe
,
and
yet
ye
may
not
be
ydle
or
exempted
from
labours
:
but
by
the
wisdome
which
is
from
aboue
,
(
gentle
,
easie
to
be
intreated
,
ful
of
mercie
and
good
workes
,
)
ye
studie
and
learne
to
be
employed
in
the
Spirituall
husbandrie
,
and
therin
consider
well
,
what
ye
ought
to
sow
,
and
what
ye
ought
to
reape
.
For
whatsoeuer
a
man
soweth
,
that
shall
he
reape
:
Gal:
6.
so
that
,
whosoeuer
soweth
in
in
the
flesh
,
shall
thence
reape
corruption
:
but
he
that
soweth
in
the
spirit
,
shall
of
the
spirit
reape
life
euerlasting
.
CHAP.
X.
Of
the
Seede
,
the
Sowers
,
and
the
manner
of
the
fructification
thereof
.
THere
be
two
kind
of
Seedes
:
the
one
is
of
Impietie
:
the
other
of
Pietie
:
betweene
the
which
(
as
also
betweene
the
seuerall
Sowers
thereof
,
)
there
is
as
great
a
difference
,
as
betweene
the
East
and
the
West
.
The
former
is
a
seede
of
the
wicked
,
a
seede
of
corruption
and
sinne
,
taken
from
three
dangerous
enemies
:
whereof
the
1.
is
priuy
,
the
2.
domestical
,
the
3.
familiar
:
whereof
beeing
by
them
sowen
,
spring
the
pride
of
life
:
the
lust
of
the
flesh
,
&
the
lust
of
the
eye
,
wherof
it
is
in
meet
place
hereafter
plainely
spoken
,
by
the
which
the
good
Seede
is
oftentimes
annoyed
in
the
Lords
field
.
But
from
hence
wee
are
right
happily
disswaded
by
the
true
consideration
of
the
true
Seede
of
Pietie
,
The
seede
of
Pietie
.
which
is
to
be
sowen
for
the
increase
of
Iustice
and
Mercie
:
as
also
by
them
by
whom
the
same
is
to
be
sowen
and
cast
forth
:
for
,
as
much
lieth
in
the
nature
of
the
seed
:
so
not
a
little
in
the
wisedome
of
the
Sower
:
for
as
men
may
not
gather
grapes
of
thornes
:
so
neither
finde
we
commonly
good
successe
to
follow
the
foolish
or
idle
husbandman
,
Semin
.
Sunt
quadam
Semi●
na
vtilia
,
quaedam
sterilia
.
&c.
for
the
Seed
,
one
saith
(
which
in
this
I
gladlie
remember
)
there
be
Seedes
,
some
profitable
,
and
some
barraine
:
Those
barraine
or
vnprofitable
,
are
the
words
of
vaine
preachers
,
as
also
the
words
of
the
Philosophers
:
But
those
are
right
profitable
Seedes
,
which
are
neither
withered
nor
consumed
with
anie
vaine
glory
or
fond
curiositie
.
And
this
good
Seede
is
the
Word
of
GOD
,
The
word
of
God
.
being
indeed
the
manifestation
and
expression
of
the
Diuine
Will
,
as
well
touching
his
essence
,
as
touching
his
purpose
and
workes
past
,
present
,
and
future
,
in
the
breathing
of
the
holie
Ghost
,
by
the
Prophets
,
by
Iesus
Christ
,
and
by
his
Apostles
and
Euangelistes
,
powred
forth
from
the
bosome
of
the
euerlasting
Father
;
and
by
his
commandement
,
not
onely
described
in
the
bookes
of
the
olde
and
newe
Testaments
:
but
also
preached
and
taught
through
the
same
Spirit
,
by
the
ministery
of
his
Seruants
:
to
this
end
,
that
God
might
be
made
knowne
vnto
men
,
and
that
the
man
of
God
might
be
instructed
,
and
made
apte
for
euery
good
worke
.
This
is
that
soueraigne
Seed
,
the
which
according
to
his
diuers
effects
&
respects
is
called
&
knowne
,
by
so
manie
sundry
names
in
the
holie
Scriptures
,
especiallie
in
the
hundred
&
nineteene
Psal:
Psal:
119.
wherof
there
is
not
any
one
verse
of
an
hundred
threescore
&
sixteene
,
wherein
the
same
is
not
mentioned
,
with
some
praise
of
the
sweetnes
,
vtilitie
,
puritie
,
dignitie
,
glorie
,
eternitie
,
and
goodnes
thereof
.
It
is
called
the
Word
of
the
Lord
,
for
that
thereby
the
mind
and
will
of
God
is
expressed
:
the
speech
of
God
,
in
that
it
is
pronounced
and
written
to
be
heard
or
read
to
mens
vnderstanding
:
the
Lawe
of
the
Lord
,
because
the
Lord
hath
both
prouided
&
giuen
it
vnto
men
,
as
wherewith
they
be
obliged
and
kept
in
the
obseruance
of
certaine
duties
:
the
Precepts
of
the
Lord
,
in
that
it
forbiddeth
&
terrifieth
men
from
euill
:
the
Commandements
of
the
Lord
,
in
that
it
admonisheth
and
perswadeth
men
to
do
good
:
the
Testimonies
of
the
Lord
,
because
hee
by
his
Prophets
testifie
the
same
vnto
men
:
the
will
of
God
,
for
that
thereby
his
will
is
declared
:
his
Testament
,
in
that
it
is
confirmed
&
commended
vnto
vs
by
the
death
of
his
Sonne
the
Testator
:
his
Iustice
,
because
the
obseruers
thereof
by
faith
are
iustified
:
his
iustifications
,
for
that
the
works
thereof
,
are
correspondent
to
Iustice
:
his
Iudgementes
,
because
the
contribution
therof
are
extended
by
Iustice
:
his
wayes
,
because
hee
dealeth
and
directeth
men
according
to
the
same
:
his
Truthe
,
in
that
all
the
sacred
Scriptures
doe
aime
to
Christ
,
the
perfect
truth
,
and
in
the
same
are
performed
,
&c.
Now
this
word
of
God
,
aswell
by
Christ
,
as
by
the
Prophets
and
Apostles
,
is
well
likened
to
the
Seede
which
the
husbandman
soweth
in
his
field
,
especiallie
for
two
causes
;
First
,
in
respect
of
the
Sower
,
The
word
of
God
likened
to
the
Seede
.
The
sower
God
.
and
his
endeuour
and
practise
theron
.
Secondly
,
in
regard
of
the
nature
,
order
,
&
manner
of
fructification
of
the
seede
being
sowen
.
There
be
diuers
Sowers
of
this
Seede
in
the
Spirituall
field
.
The
first
,
&
most
principal
,
is
the
Lord
God
himselfe
,
whom
in
regard
therof
,
Christ
calleth
an
Husbandman
.
For
this
is
the
same
,
which
giueth
Seede
to
the
Sower
,
&
fruit
therof
vnto
him
that
truely
laboureth
.
He
giueth
the
word
,
euen
the
word
of
life
,
that
immortall
seede
,
this
he
soweth
,
this
hee
distributeth
,
this
hee
increaseth
with
prosperous
effect
,
to
the
vse
&
benefit
of
his
Saints
,
as
the
Prophet
Dauid
and
Isaiah
Psal.
Isa.
55.
testifie
.
This
indeed
is
the
same
,
without
whose
help
,
whosoeuer
planteth
,
or
whosoeuer
watereth
,
(
whether
Paul
,
or
Apollo
)
he
is
iust
nothing
profitable
;
the
which
Saint
Paul
considering
,
praied
for
the
Corinthians
,
2.
Cor:
9
10.
that
hee
which
ministred
Seede
to
the
Sower
,
would
also
minister
bread
for
foode
,
and
multiplie
their
Seede
,
and
encrease
the
fruites
of
their
Righteousnes
,
that
in
all
things
they
might
be
made
rich
vnto
all
bountifulnes
;
which
caused
(
through
him
and
other
his
fellow
labourers
in
the
Lords
field
)
ioy
&
thankesgiuing
to
the
Lord
.
Next
,
although
the
Lord
God
be
most
able
of
himselfe
,
through
the
Spirit
to
sowe
this
Seede
in
his
fielde
,
The
Prophets
.
Christ
and
his
ministers
are
Sowers
.
nor
vseth
at
all
times
the
meanes
and
ministerie
of
men
,
hauing
thousand
thousandes
of
Angells
,
readie
to
serue
him
at
all
times
and
in
all
places
:
yet
in
his
profound
wisedome
,
hath
he
thought
good
to
exhibit
vnto
men
such
meanes
thereto
as
best
fitted
mans
nature
&
capacitie
.
And
therfore
as
the
good
housholder
or
husbandman
appointeth
,
calleth
,
and
sendeth
forth
his
seruants
to
labour
in
his
field
,
the
Lord
God
hath
chosen
,
called
,
and
sent
forth
into
his
Church
,
not
only
his
holy
Prophets
with
this
soueraine
Seed
in
the
spirituall
seed-lappe
,
that
is
,
their
mouthes
,
but
also
his
onely
begotten
Sonne
,
the
Lord
Iesus
,
who
came
forth
from
his
Fathers
bosome
,
and
in
his
Ministrie
,
was
named
the
Crier
in
the
wildernesse
:
who
cried
out
saying
;
Hearken
to
this
ô
Israel
:
and
all
yee
that
haue
eares
to
heare
,
nowe
heare
.
Then
,
after
him
came
forth
his
holy
Apostles
and
Disciples
into
the
world
,
who
also
faithfullie
distributed
that
Seede
which
they
had
receiued
beeing
in
the
execution
of
their
charge
,
well
likened
to
the
voice
of
that
Crier
,
as
was
also
Iohn
the
Baptist
,
who
named
himselfe
not
the
Crier
,
but
the
voice
of
the
Crier
in
the
wildernes
:
for
Christ
himselfe
was
that
Crier
or
true
preacher
of
Righteousnes
vnto
men
,
&
the
ministers
of
his
grace
,
are
the
voice
of
this
Crier
,
by
whom
the
worde
of
the
Crier
is
brought
vnto
vs
.
At
this
time
the
Lord
soweth
this
seede
,
by
the
preachers
and
ministers
thereof
,
who
are
also
compared
to
the
same
Criers
voice
,
whose
mouthes
&
hands
he
filleth
for
this
worke
,
with
his
hi●den
treasures
,
as
wherby
they
are
furnished
and
made
able
ministers
of
Christ
,
&
faithfull
disposers
of
his
secrets
.
And
in
this
are
they
the
Lords
Embassadors
or
Messengers
,
Gregor:
August
:
ep:
1.
ad
Iub
.
to
bring
●nto
men
from
his
high
Grace
,
his
letters
of
Au●horitie
.
For
the
word
of
God
&
the
holy
Scrip●ures
(
which
they
preach
and
produce
for
the
instruction
and
edification
of
the
people
)
are
as
cer●aine
Epistles
of
the
Almightie
,
written
or
sent
to
his
Creature
:
the
which
a
certaine
learned
Father
well
weighing
:
thus
said
,
Ecce
de
coelo
coelorum
Rex
Regum
,
&c.
Beholde
,
the
King
of
Kings
,
and
Lord
of
Lords
,
yea
,
our
Redeemer
hath
vouchsafed
to
direct
his
letters
vnto
vs
from
the
highest
heauen
,
by
the
ministerie
of
his
Prophets
and
Apostles
,
that
thereby
wee
might
knowe
that
which
is
necessarie
to
be
knowne
for
our
saluation
and
glorie
.
The
Ministers
of
the
worde
likened
to
the
Sower
.
And
these
persons
are
likened
to
the
Sower
,
especially
in
six
points
.
First
,
in
that
he
obserueth
the
qualitie
of
the
land
or
place
:
Secondlie
,
the
congruitie
of
the
time
.
Thirdlie
,
the
quantitie
of
the
Seede
.
Fourthlie
,
the
qualitie
thereof
.
Fifthlie
,
his
owne
treadinges
.
And
sixtlie
,
his
yearely
regard
&
operation
,
in
&
about
the
same
.
1.
the
Land
Thus
the
Sower
of
the
spirituall
Seed
,
considering
that
the
same
is
to
be
sowen
and
distributed
either
thicker
or
thinner
,
according
to
the
qualiry
of
the
place
or
soyle
,
that
is
,
the
persons
and
their
constitutions
to
whom
the
same
is
to
be
ministred
,
he
measureth
forth
the
word
of
God
proportionallie
,
according
to
that
rule
,
whereof
Father
Gregorie
sometimes
said
(
In
praedicatione
secundum
qualitate●
Auditorum
formari
debet
Sermo
Doctorum
)
that
the
word
of
the
Teachers
in
their
preachings
,
ought
to
be
framed
according
to
the
qualitie
of
the
hearers
For
all
men
are
not
of
the
like
capacitie
,
of
the
same
diet
,
and
disposition
:
nor
is
it
meete
,
that
the
holy
things
should
be
giuen
to
doggs
,
or
the
pretious
pearles
cast
before
the
swine
.
Again
,
it
is
no●
profitable
for
the
sicke
person
to
haue
sweet
potions
,
where
neede
purges
,
nor
pleasant
plaister
where
hard
corasiues
ought
to
be
applied
.
Therefore
considering
what
the
Lord
hath
done
by
his
Prophets
and
Apostles
,
the
Minister
&
Preacher
is
to
vse
&
applie
sometimes
threats
&
iudgements
,
sometimes
promises
&
mercies
:
now
the
law
with
the
rigour
thereof
,
and
then
the
Gospel
with
the
comforts
of
the
same
.
Againe
,
doctrines
,
exhortations
,
instructions
,
refutations
,
and
such
,
nowe
more
,
then
lesse
,
as
he
shall
thinke
it
best
,
for
the
qualitie
and
nature
of
his
hearers
.
Secondlie
,
in
this
he
also
obserueth
the
congruitie
of
the
time
and
season
.
2.
The
congruitie
of
the
time
.
For
as
in
some
places
are
required
rather
sowing
,
in
other
places
late
sowing
,
as
in
moyste
places
,
they
must
sowe
sooner
,
and
with
more
speede
,
lest
the
seede
putrifie
with
the
moysture
of
winter
before
it
take
roote
:
&
in
drie
places
latter
,
that
when
the
weather
commeth
on
it
,
it
vanish
not
away
:
In
like
sort
there
be
some
like
moyst
ground
,
namely
those
which
are
filled
with
fleshlie
humors
&
lustes
,
and
they
need
to
be
preuented
:
they
which
resemble
the
drier
ground
,
are
those
which
are
more
religiouslie
minded
,
which
therfore
will
more
gladly
receiue
and
nourish
the
seede
:
and
these
must
not
be
neglected
in
the
due
time
.
Touching
the
dutie
of
the
Sower
,
Eccl:
11.
to
either
of
these
thus
saith
the
wise
man
.
Sowe
thy
Seede
in
the
Morning
,
and
also
in
the
euening
:
Let
not
thine
hand
rest
●
for
thou
knowest
not
whether
shall
prosper
this
or
that
,
or
whether
both
shall
be
alike
good
.
Thirdlie
,
the
Sower
regardeth
the
quantitie
of
●his
Seede
,
3.
The
quanti●ie
of
the
Seede
.
casting
lesse
therof
into
the
fat
&
moyst
earth
,
then
into
the
lighter
and
drier
earth
:
for
in
the
fatter
it
shall
more
multiplie
,
fall
downe
,
and
waste
:
but
in
the
other
it
may
be
,
all
will
not
prosper
:
euen
so
the
preacher
casteth
the
See●e
of
the
word
more
fullie
vnto
the
grosse
sinner
,
&
lesse
on
the
person
better
qualified
:
for
such
a
sinner
needeth
more
labour
and
teaching
then
the
godly
,
&
yet
the
godly
must
be
sustained
by
the
same
,
as
the
foode
of
his
soule
,
wherof
his
faith
first
came
,
and
his
vertues
enabled
.
Fourthlie
,
the
Sower
considereth
the
qualitie
of
the
Seed
:
4.
Quality
of
the
Seed
for
there
be
seeds
which
fit
not
all
kindes
of
earth
:
and
againe
,
some
not
so
good
or
strong
of
nature
,
as
others
:
therefore
as
he
fitteth
the
seedes
to
the
soyle
;
so
hee
taketh
the
best
,
and
refuseth
that
which
is
weake
and
vaine
.
Euen
so
the
preacher
of
the
word
(
as
it
is
before
said
in
the
nature
of
soiles
)
chooseth
&
applieth
seuerall
doctrines
&
matters
for
euery
part
:
&
again
,
abandoning
&
refusing
all
vaine
babling
&
vnprofitable
reeds
of
fooles
,
the
legends
of
the
Monks
,
the
curious
opinions
of
the
vaineglorious
the
discourses
of
profane
philosophers
,
the
amorous
conceits
of
peeuish
Poets
,
and
all
such
like
noysome
tares
,
he
onely
taketh
,
vseth
,
&
disposeth
the
true
word
of
God
,
of
the
which
the
holie
Ghost
hath
made
him
a
Minister
.
Thus
,
In
omni
quod
dicitur
,
Gregor:
necesse
est
vt
Causa
,
tempus
,
&
persona
pensetur
,
&c.
In
euery
thing
that
is
spoken
,
needfull
it
is
that
the
matter
,
the
time
,
and
the
person
,
be
weighed
:
As
,
whether
the
words
of
the
sentence
be
ratified
with
truth
.
Whether
the
same
be
answereable
to
the
time
,
and
whether
the
qualitie
of
the
person
nothing
impugneth
the
truth
of
the
sentence
,
&
the
congruitie
of
the
time
:
for
hee
casteth
forth
his
dartes
against
the
enemie
with
commendation
,
Who
first
doth
,
see
and
well
obserue
the
enemie
:
but
hee
is
nothing
praise
worthie
,
who
for
want
of
good
obseruation
striketh
a
faithfull
citizen
in
steede
of
his
enemie
.
Fifthly
,
the
Sower
regardeth
his
own
treadings
,
5.
The
Sower
treadeth
well
.
that
whiles
hee
soweth
in
one
place
,
hee
may
not
conculcate
and
treade
downe
that
which
is
cast
in
some
other
place
:
and
therefore
he
keepeth
a
due
order
&
measure
in
his
steppes
:
euen
so
the
sowers
of
the
spirituall
Seedes
ought
to
be
not
only
well
qualified
in
learning
,
life
,
and
behauiour
,
as
made
fit
for
this
labour
,
as
were
Christ
and
his
Apostles
:
but
also
to
be
circumspect
in
the
disposition
of
the
word
,
&
carefull
in
the
manner
of
●heir
dealings
.
They
must
take
heed
,
that
whiles
they
seeke
to
recouer
the
penitent
sinners
by
the
promises
of
sweet
Mercies
,
they
encourage
not
the
obstinate
in
high
presumption
on
Gods
mercies
:
and
whiles
they
would
beat
downe
sinne
,
they
doe
not
discourage
the
godly
minds
from
their
duties
:
In
a
word
,
they
must
beware
,
that
whiles
they
endeuour
to
build
in
one
place
meet
to
be
repaired
,
they
destroy
not
in
another
place
,
not
meet
to
be
destroyed
.
And
to
this
purpose
the
life
&
behauiour
of
the
Sower
much
auaileth
.
Gregorie
Gregor:
Ille
vbere●
fructus
praedicationis
colligit
.
&c
who
himselfe
was
a
Byshop
,
and
knew
how
of
them
in
this
place
,
before
all
others
,
was
required
a
Sowing
for
Iustice
,
and
reaping
after
mercies
measure
,
wrote
therof
thus
:
Hee
reapeth
the
plentifull
fruite
of
his
Preaching
,
which
first
sendeth
forth
the
good
Seede
of
workes
.
For
,
as
of
good
tillage
of
the
fields
foloweth
the
great
abundance
of
fruit
:
so
of
the
good
life
going
before
(
in
the
Preacher
)
there
is
ministred
vnto
him
the
worthie
fruite
of
profitable
words
.
Neither
doth
the
word
at
any
time
more
good
to
the
hearers
,
then
when
the
same
hath
the
honest
life
of
the
preacher
going
before
it
.
Praedicatores
qui
dicuat
,
&
non
faciunt
.
But
on
the
other
side
:
The
Preachers
which
say
well
&
doe
not
the
same
,
are
comparable
to
those
Butchers
which
sell
away
the
best
flesh
of
their
slaine
bullocks
,
and
feed
themselues
on
their
tailes
:
or
to
those
Mariners
,
which
transporting
goodly
Apples
in
their
shippes
,
haue
only
the
smell
,
but
may
not
feed
on
them
.
But
of
these
things
we
may
better
heare
the
Apostle
Paul
in
his
Eipstles
to
Timothy
&
Titus
,
to
whom
,
&
by
whom
to
all
other
Bishops
and
ministers
of
the
word
,
he
hath
prouidentlie
prescribed
.
6.
Yearelie
operation
.
Sixtlie
,
and
lastlie
,
the
Sower
considering
the
strength
of
his
soyle
,
and
how
many
yeres
he
may
conueniently
manure
the
same
with
this
kinde
of
tillage
and
seede
,
vntill
hee
giue
it
rest
,
employeth
himselfe
,
his
labours
,
and
his
seede
thereon
accordinglie
.
So
the
spirituall
Sower
looking
on
the
law
of
the
Lord
,
Ex
:
23.10
findeth
this
charge
thereof
:
Six
yeares
thou
shalt
sowe
thy
land
,
and
gather
the
fruites
thereof
:
but
the
seuenth
yeare
thou
shalt
let
it
rest
and
lye
still
.
And
in
Leuiticus
Leuit:
25.3.4
.
it
is
added
:
The
seuenth
yeare
shall
be
a
Sabboth
of
rest
vnto
the
land
,
the
Lordes
Sabboth
thou
shalt
neither
sowe
thy
fielde
,
nor
cut
thy
vineyard
,
&c.
Thus
in
euerie
of
the
sixe
Ages
of
the
world
,
there
is
a
time
limited
for
the
sowing
:
Likewise
,
in
euerie
age
of
the
vi
.
ages
of
mans
life
,
vntill
the
seuenth
age
,
wherein
there
shall
be
a
generall
rest
vnto
the
people
of
God
,
and
wherein
euerie
man
shall
enioye
his
Saboth
.
The
Pastor
must
be
diligent
in
his
dutie
,
as
long
as
he
liueth
:
and
he
may
not
neglect
the
soyle
of
him
that
yet
liueth
:
Euery
man
must
be
a
labourer
for
himselfe
in
his
life
,
and
for
others
in
their
liues
.
After
this
time
hee
must
ceasse
,
&
the
land
must
enioy
the
Saboth
,
neither
may
a
man
recouer
that
for
himselfe
,
Eccl.
●
.
or
for
any
other
in
the
graue
or
in
hell
,
the
which
hee
should
haue
performed
,
and
hath
neglected
in
his
life
.
Therefore
the
Minister
in
the
Church
must
be
regardfull
of
this
dutie
,
and
truely
obserue
the
limited
times
,
as
such
as
stand
not
ydle
in
the
market
place
,
but
are
called
,
and
gladly
should
come
into
the
Lordes
fielde
to
sowe
,
to
reape
,
and
to
labour
faithfully
in
the
same
.
This
belongs
to
euery
one
.
Neither
(
indeede
should
Kings
,
Princes
,
Magistrats
,
Parents
,
Maisters
and
all
others
in
their
lawfull
places
,
think
themselues
exempted
of
this
charge
:
for
indeed
,
it
generally
apparteineth
to
all
the
children
of
God
,
who
(
in
this
case
)
are
required
to
be
sowers
,
reapers
,
and
labourers
in
the
Lord
,
partly
for
others
,
but
chieflie
for
themselues
,
according
to
that
he
said
:
Sowe
to
yourselues
for
Righteousnes
.
Hos:
10.
And
this
is
not
to
be
neglected
for
as
by
sowing
for
others
we
expresse
charitie
:
so
sowing
for
our selues
wee
appeare
to
be
wise
.
But
that
we
may
be
indeed
charitable
in
sowing
&
reaping
for
others
:
we
must
first
by
wisdome
sowe
for
our selues
:
for
neither
can
wee
be
rightlie
called
charitable
persons
,
except
wee
declare
our selues
the
same
by
that
which
is
our
owne
,
or
in
that
which
wee
haue
before
lawfully
gathered
to
our selues
:
for
it
is
not
charitie
in
vs
to
giue
vnto
others
,
that
which
is
not
our
owne
of
other
mens
goods
,
the
which
wee
haue
taken
from
them
vniustly
.
In
this
kinde
of
speach
,
the
Prophet
pointed
to
the
Iewes
,
To
whom
the
Prophet
pointed
.
Ier:
5.5
.
yea
euen
the
chiefest
among
them
,
of
whom
Ieremy
spake
when
he
said
,
Ib●
ad
optimates
:
I
will
go
to
the
Princes
,
or
great
ones
,
whom
he
had
found
breachers
of
the
yoke
,
and
of
whom
the
Lord
spake
in
the
parable
of
the
prowde
Pharisie
,
who
was
so
farre
exalted
in
his
proper
conceyt
beyond
other
men
.
Luke
18.
There
be
some
Preachers
which
acknowledge
not
that
this
toucheth
them
,
as
if
it
were
required
onely
of
the
people
,
and
not
of
them
also
to
sow
and
labour
in
the
Lords
field
.
Again
,
some
othes
of
them
dread
to
speake
thus
vnto
others
,
especially
to
the
rich
&
wealthy
in
the
world
:
yea
rather
they
flatter
them
in
their
ignorance
and
sinne
,
whereby
thinking
themselues
sufficiently
well
spedde
alreadie
,
they
neither
hunger
nor
thirst
after
Righteousnes
.
Also
the
Princes
of
this
world
,
&
the
Magistrats
,
which
should
much
regard
this
commandement
,
haue
little
care
either
to
perforne
,
or
to
consider
of
the
same
.
To
be
short
:
the
Parents
the
Maisters
,
&
other
persons
in
their
seuerall
functions
imagine
,
(
for
the
most
parte
the
like
,
who
the
whiles
are
comparable
to
the
ship
wrights
of
Noahs
Ark
,
who
labouring
for
the
safety
of
others
,
were
c●relesse
of
themselues
,
&
perished
in
the
floud
.
And
what
gaine
these
(
after
the
iudgement
of
S.
Paul
)
when
they
sow
&
preach
vnto
others
,
&
themselues
remaine
cast-awayes
,
wracking
in
the
depth
of
hell
?
therefore
that
is
well
worthy
to
be
noted
that
the
Lord
saith
,
Sowe
yee
for
your selues
:
Thus
the
righteous
shall
liue
,
(
not
by
an
others
,
)
but
by
his
owne
faith
.
Secondlie
,
touching
the
nature
,
order
,
&
manner
of
the
fructification
of
this
Seed
,
The
nature
,
order
&
manner
of
fructification
of
the
Seede
.
as
it
holdeth
proportton
with
the
Seede
of
the
husbandman
:
I
gladly
remember
that
pretie
Comparison
of
father
Gregory
,
where
hee
said
,
Quum
Desideria
bona
,
When
wee
conceiue
good
desires
or
motions
in
the
heart
,
(
vpon
the
hearing
of
the
word
)
then
as
good
ground
we
receiue
the
Seede
:
when
we
begin
good
workes
,
then
are
we
as
the
hearb
or
blade
growing
:
when
wee
are
proceeded
to
some
perfection
in
those
workes
,
then
are
wee
made
as
the
eare
fitte
for
the
corne
:
and
when
wee
be
established
or
confirmed
therein
,
then
haue
wee
the
full
corne
in
the
eare
.
In
this
we
find
the
Word
comparable
to
that
Seede
,
in
fower
points
,
besides
the
sowing
thereof
,
(
as
it
is
referred
to
the
Action
of
the
Sower
.
)
As
first
,
in
that
it
taketh
roote
in
mens
hearts
,
as
the
Seede
in
the
earth
:
secondlie
;
in
that
it
groweth
to
a
blade
or
hearbe
:
thirdlie
,
in
that
it
beareth
or
shutteth
forth
an
eare
,
and
fourthlie
,
in
that
it
yeeldeth
the
full
corne
in
the
eare
.
This
our
Sauiour
doeth
not
onely
confirme
,
but
addeth
three
other
Reasons
of
this
Analogie
,
wherof
the
first
is
taken
from
the
continuall
growing
of
the
Seede
;
the
second
,
from
the
fructification
thereof
,
the
third
from
the
vse
.
The
first
is
found
in
that
similitude
of
the
Kingdome
of
heauen
,
Marke
:
4.26
.
where
a
man
casteth
Seede
in
the
ground
,
&
sleepeth
,
and
riseth
vp
night
and
day
,
&
the
Seed
springeth
&
groweth
vp
,
he
not
knowing
how
.
The
second
,
Matth:
13.8.24
.
in
the
example
of
that
Seed
,
which
falling
into
the
good
ground
,
toke
roote
,
grewe
vp
,
and
brought
forth
fruit
,
some
thirtie
,
some
sixtie
,
some
an
hundred
folde
.
The
third
,
is
that
Parable
of
the
good
Seed
,
which
the
husbandman
tooke
&
sowed
in
his
field
,
which
in
the
time
of
haruest
was
gathered
from
the
tares
,
and
brought
into
the
barne
,
for
the
vse
&
commoditie
of
the
husbandman
.
Whereby
is
seene
the
wonderfull
nature
of
the
Seede
in
growing
,
the
great
encrease
,
&
the
goodly
commoditie
therof
,
to
him
that
laboureth
in
the
same
:
for
this
is
that
immortall
Seede
,
Ioh:
3.
whereby
men
are
engendred
to
life
euerlasting
,
&
the
power
of
God
to
saluation
,
to
all
that
beleeue
:
Therfore
the
Lord
willing
that
his
children
should
be
drawen
forth
of
the
darkenes
into
the
light
,
&
from
ignorance
vnto
the
true
knowledge
of
God
,
and
so
preserued
by
Faith
i●
him
,
thus
exhorteth
:
Search
yee
the
Scriptures
,
for
they
testifie
of
me
:
hee
that
hath
eares
to
heare
,
let
him
heare
:
that
is
,
the
word
of
life
:
he
that
hath
an
hear●
to
conceiue
,
let
him
conceiue
it
:
hee
that
is
wise
let
him
hearken
and
follow
it
:
hee
that
wil
be
blessed
,
let
him
meditate
therein
day
and
night
:
neither
is
the
holie
Scripture
without
abundant
store
,
of
those
and
such
like
exhortations
,
admonitions
,
and
perswasions
to
the
thankfull
acceptation
and
right
vse
of
this
soueraine
good
Seede
,
the
Word
of
God
,
the
which
therefore
the
true
seruants
of
God
doe
beleeue
,
embrace
&
obey
:
Io:
8.
&
10.
according
to
that
saying
:
My
Sheepe
heare
my
voyce
:
and
he
that
is
of
God
,
heareth
the
word
of
God
.
CHAP.
XI
.
The
kinde
of
Soyle
wherin
the
good
Seede
is
to
be
sowen
,
with
the
manner
of
the
manurance
therof
.
AS
the
Lord
God
hath
not
onely
required
of
his
people
,
those
two
noble
vertues
,
Iustice
&
Mercie
:
but
also
taught
them
how
to
procure
&
expresse
the
same
,
by
two
metaphoricall
words
,
taken
from
the
labour
of
the
husbandman
in
his
field
,
as
Sowing
,
and
Reaping
:
so
now
,
by
two
other
like
wordes
,
as
Fallowed
ground
,
&
Ploughing
,
he
declareth
first
,
in
what
kinde
of
lande
the
Seede
should
be
sowen
:
and
then
,
by
what
kinde
of
husbandry
the
land
is
to
be
tilled
,
and
prepared
for
the
Seede
.
The
land
lyable
to
this
vse
,
1.
The
land
fallowed
.
is
named
in
the
first
tongue
Nîr
,
made
of
a
verb
,
which
signifieth
either
to
till
the
ground
,
or
to
eradicate
&
cast
forth
the
thorns
&
weedes
of
a
land
,
before
it
be
sowen
with
good
corne
:
that
worde
vseth
the
Prophet
Hosey
,
Hos:
10
1●
.
Ier:
4.4
.
Laur
:
Val
:
Seruius
.
the
which
Ieremie
confirmeth
in
that
when
he
had
said
,
Plough
vp
your
Nîr
or
fallow
ground
:
he
added
,
and
sowe
not
among
the
thornes
.
The
Latines
translate
it
Noualé
,
which
noteth
either
that
land
which
is
yearly
renewed
with
manurance
&
seede
:
or
that
which
is
first
broken
vp
with
tillage
or
manurance
,
and
made
fit
for
the
seede
:
we
call
it
the
fallowed
land
,
as
namelie
that
,
which
was
sometimes
ouergrowne
&
combred
with
thistles
,
bryars
,
weeds
,
and
such
like
noysome
things
,
and
afterward
by
the
wisedome
&
labour
of
the
good
husbandman
,
turned
vp
,
&
so
let
lie
at
rest
for
that
yeare
,
to
the
end
,
that
the
weedes
and
those
noysome
herbs
being
mortified
,
and
the
soyle
mollified
,
&
made
better
,
it
might
be
fit
to
receiue
Seede
they
eare
following
:
in
the
which
sense
,
not
onely
Paulus
Iurisconsultus
,
Varro
,
and
Plinie
,
haue
taken
it
;
but
also
the
Poet
,
who
therof
hath
written
;
Virgil
:
Alterius
idem
tonsas
cessare
Nouales
.
Et
Ségnem
patiere
situ
durescere
campum
.
Againe
Impius
haec
tam
culta
Noualia
,
Miles
habebit
?
Hee
meaneth
such
principall
grounds
as
had
bene
well
curried
and
prepared
with
the
great
labour
&
toyle
of
the
husbandman
,
the
losse
wherof
,
hee
much
bewailed
.
So
by
this
fallowed
land
is
vnderstood
,
that
which
is
well
cultured
and
seasoned
for
the
Seede
,
&
by
the
metaphor
ot
translation
,
sometimes
places
,
sometimes
persons
,
or
any
other
thing
which
by
the
study
,
endeuour
,
lab
out
or
diligence
of
man
,
is
made
fit
and
applyable
to
the
vse
of
that
whereto
it
is
destinated
or
appointed
.
Next
,
although
the
worde
of
this
Action
,
is
Plough
yee
,
breake
yee
,
or
turne
yee
vp
,
is
in
the
holie
tongue
,
generallie
applied
to
euerie
kinde
of
labour
which
the
husbandman
vndertaketh
for
the
culturage
and
better
manurance
of
his
land
:
yet
it
chiefly
signifieth
that
which
is
to
be
performed
with
the
Plough
or
Soule
,
drawen
of
the
Oxen
,
called
of
the
Hebrewes
Machrescheth
:
The
Israelites
went
down
to
the
philistines
,
Machrescheth
.
1.
Sam:
13.
●0
.
to
sharpen
euery
man
his
Share
or
Soole
:
which
worde
is
made
of
that
verbe
which
signifieth
to
plough
the
field
,
as
with
Oxen
or
horses
:
As
it
is
said
in
the
law
:
Thou
shalt
not
plough
thy
field
with
an
Oxe
&
an
Asse
yoked
together
.
So
it
is
saide
,
that
Iobs
Oxen
were
ploughing
in
the
fielde
:
and
Samson
from
thence
tooke
that
parable
,
If
ye
had
not
ploughed
with
my
he
offer
,
Iudg:
14.18
.
ye
had
not
found
out
my
riddle
.
But
as
the
former
word
,
so
also
this
by
translation
,
signifieth
sometimes
the
malice
of
them
that
afflict
or
oppresse
others
:
sometimes
necessary
corrections
and
punishmentes
for
the
amendement
and
preparation
of
mens
hearts
to
pietie
&
goodnes
:
somtimes
the
whole
action
,
endeuour
,
&
right
course
of
a
Christian
in
his
calling
,
of
whom
ther
is
daily
required
a
renouation
,
by
a
meditation
or
exercise
in
Gods
law
,
considering
his
naturall
concupiscence
,
and
continuall
slydings
.
Of
the
first
acceptation
,
wee
heare
the
Psalmist
,
in
the
person
of
Christ
,
thus
to
complaine
:
Malice
.
The
Ploughers
ploughed
vpon
my
backe
and
made
long
surrowes
.
Psal:
129.
From
this
kinde
of
labour
,
Salomon
disswading
men
,
Pro:
3.
saith
:
Thou
shalt
not
plough
euill
vpon
thy
neighbour
or
brother
:
that
is
,
thou
shalt
neither
imagine
nor
execute
anie
euill
thing
on
thy
brother
.
Hos:
10.
This
Hosey
calleth
,
the
Ploughing
of
iniquitie
.
The
like
hath
Eliphaz
in
Iob
:
Iob.
4.8
.
they
that
plough
iniquitie
and
sowe
wickednes
,
reape
the
same
.
*
Of
the
second
signification
,
2.
Correction
.
Hos
:
10.10.11
.
the
Lord
in
Hosey
saith
:
Vt
is
my
desire
that
I
should
chastise
them
:
&
afterward
he
saith
:
Ephraim
is
as
an
Heaffer
,
vsed
to
delight
in
threshing
(
or
treading
out
)
the
corne
,
wherein
is
pleasure
,
as
(
there
is
paine
in
ploughing
:
)
But
I
will
lay
my
yoke
vpon
her
faire
necke
:
I
will
make
Ephraim
to
ride
,
Iudah
shall
plough
,
and
Iacob
shall
breake
the
cloddes
,
or
harrowe
.
3.
A
Christian
mans
action
.
The
third
acceptation
of
the
word
,
we
finde
in
the
prophet
Isaiah
:
Isay
.
28.
Shall
the
Ploughman
plough
all
the
day
,
that
he
might
sowe
?
and
that
word
so
translated
hath
the
Euangelist
,
Two
men
shall
be
ploughing
in
the
fielde
:
Againe
,
hee
that
goeth
to
the
Plough
,
and
looketh
backwarde
,
is
not
fit
for
the
Kingdome
of
God
:
in
the
which
speeches
are
noted
the
office
and
function
of
the
true
Christians
,
with
their
continuance
in
the
labours
of
the
same
.
But
now
concerning
this
coniunction
,
and
iniunction
,
Plough
or
breake
vp
your
fallowed
or
prepared
land
:
wee
finde
,
that
Salomon
in
a
certaine
proverbiall
speech
,
conioyning
both
the
words
,
hath
the
like
in
effect
,
Pr:
24.27
Prepare
thy
work
without
,
and
make
ready
thy
things
in
the
fielde
:
(
as
who
should
say
)
play
the
good
husband
in
the
manuring
,
dressing
,
and
culturing
of
thy
land
,
to
auoid
the
inconuenience
that
followeth
bad
husbandry
)
for
I
passed
by
the
fielde
of
the
slouthfull
,
and
by
the
vineyard
of
the
man
without
vnderstanding
,
and
loe
,
it
was
all
growen
ouer
with
thornes
,
and
nettles
had
couered
the
face
therof
,
&
the
stone
wall
thereof
was
broken
downe
.
Luke
:
35.
S.
Iohn
the
Baptist
,
endeuouring
to
perswade
this
good
Husbandrie
,
saith
:
Euery
valley
shall
be
filled
and
euerie
hill
shal
be
brought
lowe
:
&
crooked
things
shal
be
made
straight
,
and
the
rough
wayes
shal
be
made
smoothe
:
all
the
which
words
are
likewise
metaphorical
,
&
signifie
what
the
Lord
God
required
in
them
which
should
be
prepared
for
the
acceptation
of
the
holie
Messiah
.
And
the
Lorde
himselfe
hath
a
Parable
to
the
like
effect
,
of
the
sower
which
cast
forth
his
seede
into
diuers
kindes
of
earth
:
whereof
that
onely
receiued
the
seede
to
profit
,
which
was
the
good
ground
;
that
is
,
the
same
which
was
by
this
kinde
of
husbandrie
well
manured
and
prepared
.
But
whereas
Salomon
leaueth
it
in
the
bare
metaphor
,
The
Metaphor
expounded
.
the
others
haue
added
an
exposition
,
as
not
onely
for
them
then
,
but
also
for
vs
,
to
whom
the
Lord
hath
graunted
to
knowe
the
misteries
of
his
kingdome
.
Therefore
Ieremie
hauing
taken
vp
this
metaphor
,
by
and
by
expounds
it
thus
;
Ier:
4.
Be
yee
circumcised
to
the
Lorde
,
and
take
away
the
foreskinnes
of
your
hearts
,
ye
men
of
Iudah
,
and
inhabiters
of
Ierusalem
,
lest
my
wrath
come
forth
like
fire
,
and
burne
that
none
can
quench
it
,
because
of
the
wickednes
of
your
inuentions
.
And
herein
he
teacheth
amongst
other
,
those
two
things
:
first
,
what
is
meant
by
this
land
or
ground
:
Next
,
what
is
the
husbandrie
theron
required
:
he
would
that
we
should
by
this
ground
vnderstand
,
not
that
naturall
Element
or
ground
,
accustomed
to
the
materiall
seede
:
but
the
heart
of
man
;
yea
and
by
the
figure
Zenegdoché
(
which
vnder
parte
,
comprehendeth
the
whole
)
the
whole
man
,
The
ground
is
mans
heart
.
whose
life
,
conuersation
,
and
wayes
before
the
Lord
,
are
commonlie
iudged
&
discerned
by
the
co●stitution
of
the
heart
or
thought
,
the
fountaine
of
all
mans
wordes
,
actions
and
endeuours
.
But
the
heart
of
man
,
naturallie
and
without
this
tillage
or
fallowing
,
is
comparable
to
the
thornie
,
barraine
,
and
waste
ground
:
which
neuerthelesse
beeing
circumcised
,
Fallowed
or
circumcised
.
that
is
,
fallowed
and
well
manured
,
is
like
vnto
the
good
ground
,
&
thereof
called
Gods
hushandrie
:
according
to
Paules
speeches
to
the
Corinthians
,
after
that
they
had
bene
occupied
in
the
studie
and
practise
of
Pietie
:
yee
are
Gods
husbandry
:
that
is
,
the
hearts
circumcised
,
the
land
well
manured
,
and
a
people
holie
and
well
prepared
for
the
Lord
.
Also
Iohn
the
Baptist
expoundeth
the
metaphor
thus
,
Prepare
ye
the
Lordes
way
:
Repent
,
Amend
your
liues
,
and
bring
yee
forth
fruites
worthie
amendement
of
life
.
And
the
Lord
declaring
the
parable
of
the
Sower
and
his
field
:
tells
his
Disciples
,
that
the
good
ground
is
,
He
that
heareth
the
word
,
and
vnderstandeth
it
,
which
also
beareth
fruite
,
&
bringeth
forth
some
thirtie
,
Mat.
13.
some
sixtie
,
some
an
hundreth
folde
.
Although
somtimes
by
a
field
is
meant
the
World
,
Mat.
1●
.
and
by
the
good
seede
,
Gods
children
:
yet
here
(
as
he
said
)
by
the
Seed
,
is
meant
the
Word
of
God
,
and
by
the
field
,
the
persons
to
whom
the
same
is
preached
,
by
the
which
many
be
called
,
but
fewe
that
is
,
those
which
are
comparable
to
the
good
ground
)
are
perswaded
.
So
,
neither
hath
the
prophet
Hosey
here
left
his
Metaphor
without
his
exposition
,
when
to
the
same
hee
added
:
It
is
time
to
seeke
the
Lord
.
To
seeke
the
Lorde
,
is
to
sowe
for
righteousnes
.
In
the
which
words
hee
compareth
all
that
,
whatsoeuer
is
before
spoken
of
the
good
Ground
,
for
this
comprehendeth
the
hearing
of
the
word
,
&
the
understanding
of
the
same
,
Faith
,
obedience
,
Iustice
,
Mercie
,
Vertue
,
Amendement
,
Repentance
,
&
the
true
conuersion
of
man
vnto
God
.
By
this
therfore
we
gather
,
that
the
Lord
knoweth
howe
farre
off
the
people
of
Israel
were
from
the
right
practise
of
the
wise
and
prouident
husbandman
in
this
point
,
as
that
in
steede
of
sowing
for
Righteousnes
in
the
fallowed
Land
,
they
sowed
among
the
thornes
,
and
ploughed
wickednes
,
whereof
ensued
inquitie
,
as
pride
,
couetousnes
,
gluttony
,
wrath
,
enuie
,
luxury
,
crueltie
,
and
many
other
vngodlie
fruites
,
whereof
the
wrath
of
God
enkindled
,
was
now
ready
to
fall
on
them
:
he
did
in
his
great
mercie
and
long
suffering
,
yet
endeuour
by
the
ministery
of
his
prophet
to
withdraw
them
from
such
their
sinnes
&
miseries
,
and
to
allure
them
to
Pietie
and
goodnesse
,
by
perswading
in
them
that
good
*
affection
or
passion
of
minde
,
That
is
,
true
repentance
.
wherewith
beeing
deepelie
touched
,
in
the
bitter
sense
of
the
diuine
wrath
conceiued
against
them
for
their
sinnes
,
they
might
be
heartily
sorie
,
loath
their
sinnes
,
thirst
after
mercie
,
hunger
after
righteousnesse
,
and
turne
againe
vnto
the
Lorde
,
from
whom
they
had
bene
estranged
in
the
leaudnes
of
their
mindes
.
This
is
indeede
the
same
,
which
the
Greekes
vnderstood
in
their
Metánoiá
,
Metánoia
.
but
the
Hebrews
more
fullie
in
their
Thescubah
:
noting
with
the
former
a
renewing
of
the
minde
:
and
with
the
latter
,
a
turning
again
into
the
way
,
from
whence
a
man
had
erred
:
and
is
so
much
to
say
,
as
the
conuersion
of
a
man
vnto
God
,
not
onlie
in
minde
,
but
also
in
bodie
,
and
in
both
:
wherein
beeing
truely
mortified
,
he
might
again
be
renewed
and
conformed
vnto
the
Lord
in
holinesse
and
righteousnes
.
Against
this
is
directly
opposed
,
that
Meschubah
,
Mescubah
or
turning
away
,
as
from
God
to
the
Diuell
,
&
from
all
good
,
to
all
euill
:
wherin
is
found
wickednes
and
destruction
.
In
a
word
,
the
prophet
by
this
exposition
of
the
Metaphor
,
preacheth
true
Repentance
,
which
hee
knewe
to
be
the
onelie
way
to
recouer
those
wandring
persons
,
and
therfore
most
necessarie
,
as
that
without
it
,
the
sinner
is
not
pardoned
of
his
sinne
,
and
so
profitable
,
as
in
the
which
hee
findeth
&
that
timely
,
both
mercy
&
life
:
wherof
also
it
is
,
that
those
persons
are
said
to
sinne
vnto
death
,
The
sinne
vnto
death
which
cannot
repent
:
and
they
are
said
to
be
borne
of
God
&
exempted
from
sinne
,
which
truely
and
timelie
repent
.
To
the
which
we
haue
not
onely
manie
Tstimonies
,
as
in
the
Prophets
,
Isaiah
,
Ezekiel
,
Ieremy
,
&
others
:
but
also
most
notable
examples
,
as
of
Dauid
,
Solomon
,
Manasses
,
Magdalen
,
Peter
,
Paul
,
and
manie
such
who
haue
not
onely
taught
,
that
at
what
time
soeuer
a
sinner
doth
repent
him
of
his
sinne
from
the
bottome
of
his
heart
,
the
Lord
doth
pardon
him
:
but
also
haue
sensiblie
felt
and
proued
the
effect
of
the
same
.
In
regard
wherof
,
the
godly
Fathers
of
the
church
haue
both
thought
and
spoken
verie
honourablie
of
this
godlie
vertue
:
Among
others
,
the
learned
Chrysostome
therof
saith
:
O
Repentance
,
which
(
the
Lord
being
mercifull
)
doest
remit
sinnes
,
openest
the
gate
of
Paradice
,
healest
the
man
contrite
:
makest
glad
the
sorrowfull
,
recallest
life
from
death
,
restorest
mans
estate
,
renuest
honour
,
giuest
boldnes
,
reformest
the
vertues
,
&
fillest
man
with
grace
more
aboundant
!
And
Cyprian
Cyprian
:
ó
poenitentia
,
quid
de
te
Noutrefe
ramus
.
hath
a
very
excellent
praise
therof
:
O
worthie
Repentance
,
what
excellent
or
strange
matter
should
I
report
of
thee
?
All
things
bound
vp
thou
loosest
:
All
things
loosed
,
thou
shuttest
vp
:
All
aduerse
things
thou
mittigatest
,
all
contrite
things
thou
healest
,
all
things
confused
thou
brightenest
,
&
all
things
desperate
thou
cheerest
.
And
this
is
in
deed
,
that
new
life
,
which
necessarilie
followeth
that
newe
birthe
,
wherof
our
Lord
disputeth
with
Nichodemus
:
Ioh:
3.
the
which
(
as
the
same
Chrysostome
saide
)
is
more
glittering
then
golde
,
brighter
then
the
Sunne
,
The
repentant
sinne
not
against
the
holie
Ghost
.
&
that
which
neither
sinne
quaileth
,
nor
defection
ouercommeth
,
nor
desperation
daunteth
.
Wee
neuer
●ead
or
found
,
that
anie
man
hath
or
may
fall
into
●hat
damnable
sinne
against
the
holie
Ghost
,
to
whom
the
Lorde
giueth
true
Repentance
,
as
wee
●ightlie
define
it
:
for
albeeit
,
that
sinne
be
not
rightly
defined
,
finall
impenitencie
,
but
is
indeede
,
that
Obstinate
peruicacie
or
stubbornnesse
vntill
death
,
The
sinne-against
the
holy
Ghost
.
Heb.
6
4.
&
10.26
.
by
the
which
a
man
not
by
ignorance
,
nor
by
infirmitie
,
nor
by
feare
,
nor
by
an
occasion
,
but
by
a
certaine
determinate
malice
of
minde
,
is
turned
away
from
the
doctrine
of
the
Gospell
,
and
so
persisting
,
doeth
hate
and
persecute
the
knowne
trueth
of
the
same
:
yet
,
because
the
Lord
hath
debarred
them
this
noble
Grace
which
sinne
against
the
holy
Sptrit
,
many
haue
so
defined
it
,
knowing
that
if
the
Lord
in
mercie
,
would
grant
them
true
Repentance
,
they
could
therewith
be
remitted
&
liue
.
Therefore
the
Lord
hath
bene
willing
that
his
people
should
be
drawne
therto
by
many
perswasions
&
arguments
,
as
by
Isaiah
,
Wash
you
,
make
you
cleane
.
Let
the
vngodly
man
forsake
his
Own
waies
,
and
the
vnrighteous
his
owne
imaginations
,
and
turne
againe
vnto
the
Lord
.
And
by
his
Sonne
hee
saith
:
Come
vnto
mee
allye
which
trauaile
&
be
heauie
laden
,
and
I
will
refresh
you
.
These
,
and
manie
such
comfortable
wordes
,
hath
the
Lorde
vsed
to
them
on
whom
hee
is
willing
to
shewe
mercie
:
and
vnto
them
onely
,
Io.
1.
&
3.
he
giueth
that
peerelesse
vertue
,
and
therwithall
grace
and
power
to
be
made
his
children
in
the
new
birth
,
and
to
honour
him
as
thei●
best
Father
,
in
a
righteous
and
honest
life
.
And
from
hence
are
rightly
gathered
these
generall
motiues
&
causes
,
1●
.
Motiues
to
repentance●
perswading
men
to
the
estimatio●
&
desire
of
this
thing
:
whereof
the
first
is
the
consideration
of
our
owne
condition
,
being
great
&
daylie
transgressours
of
the
lawe
of
our
heauenly
Father
,
wherof
we
should
be
sory
,
and
amend
our
liues
.
The
second
,
is
the
remembrance
of
the
Lords
commandement
,
which
commandeth
&
admonisheth
vs
to
repentance
.
The
third
is
,
the
goodnes
&
long
suffering
of
God
,
who
allureth
,
and
daylie
and
hourelie
wayteth
for
our
returne
vnto
him
.
The
fourth
is
,
the
diuers
kindes
of
Calamities
of
this
life
,
wherwith
(
as
with
a
rodde
)
our
heauenly
Father
humbleth
vs
,
and
assayeth
to
draw
vs
vnto
him
,
whiles
we
be
negligent
.
Fifthlie
,
the
vncertaintie
of
our
liues
:
knowing
that
death
is
certain
,
but
the
time
therof
vncertaine
,
neither
after
death
is
there
place
left
vs
to
repent
,
therfore
we
should
not
delaye
nor
neglect
to
take
the
opportunitie
therof
.
Sixtly
,
the
sodaine
comming
of
the
iudge
in
the
most
terrible
and
latter
iudgement
,
against
impenitent
sinners
.
Seuenthly
,
the
paine
eternall
of
them
which
liue
and
die
without
repentance
.
Eightlie
,
the
consideration
of
the
sweet
comforts
&
commodities
,
which
follow
them
which
timelie
repent
.
Ninthlie
,
the
examples
of
them
which
haue
returned
vnto
the
Lord
,
as
Adam
,
Dauid
,
the
Niniuites
,
&
others
,
who
timely
obtained
mercie
,
and
saluation
from
the
Lord
,
who
is
so
willing
to
forgiue
them
that
returne
vnto
him
.
Tenthly
,
and
lastly
,
the
fearfull
examples
of
the
impenitent
,
whom
the
Lord
hath
shut
out
from
his
louing
mercies
;
as
Cayn
,
Esau
,
Saul
,
Iudas
,
&
Diues
in
hell
;
who
sought
for
mercie
,
but
obtained
it
not
.
By
this
we
learne
what
is
meant
by
Plowing
and
turning
vp
of
the
fallowed
land
,
for
the
soueraine
Seede
.
CHAP.
XII
.
The
heart
of
man
is
likened
vnto
the
Earth
,
or
Land
,
both
fallowed
,
&
vnfallowed
.
NOwe
,
that
wee
may
yet
better
vnderstand
the
Metaphor
,
with
profitable
fruite
,
let
vs
examine
these
two
pointes
.
First
,
why
Man
,
or
Mans
heart
,
is
likened
to
the
Earth
,
or
to
the
vnfallowed
Land
.
Man
is
likened
to
the
Earth
,
for
7.
causes
.
Next
,
why
the
heart
of
the
Godly
man
or
repentant
sinner
,
is
likened
to
that
Fallowed
or
tilled
soyle
:
As
for
the
former
,
wee
find
that
man
is
called
Earth
,
and
that
his
heart
is
comparable
to
the
earth
:
First
,
because
he
was
taken
from
the
Earth
,
into
the
which
he
shal
againe
returne
,
Gen.
3.
Secondlie
,
by
reason
of
his
nature
corrupt
,
which
is
as
the
earth
,
colde
&
drie
,
and
therby
barraine
of
all
good
thoughts
,
&
godlie
endeuours
:
neither
is
the
same
easilie
perswaded
to
goodnes
,
but
by
the
diuine
grace
,
&
therefore
no
lesse
comparable
to
the
Rocke
or
Stone
:
as
the
prophet
saith
:
Amos.
6
.
1●
.
Shall
the
horses
runne
on
Rockes
?
that
is
,
on
a
barraine
or
hard
land
to
plough
,
for
the
sowing
of
Pietie
?
Thirdlie
,
for
that
,
as
the
earth
is
ponderous
and
tendeth
downeward
,
so
man
is
weighed
downe
by
the
tight
of
his
sinne
:
yea
,
in
his
corrupt
nature
,
hee
hath
for
his
centre
,
the
depth
of
hell
,
whitherto
hee
daylie
tendeth
were
he
not
sustained
by
the
finger
and
mercy
of
God
in
Christ
.
Fourthly
,
as
the
earth
hath
many
and
diuers
shapes
and
changes
,
according
to
the
diuersitie
of
the
times
,
seasons
,
and
constitutions
of
the
aire
:
so
is
mans
heart
,
and
Man
himselfe
,
most
vnconstant
,
wauering
,
and
reeling
too
&
fro
,
now
of
one
constitution
,
then
of
another
,
after
the
manifolde
changes
and
chances
of
this
life
.
Fifthlie
:
as
the
earth
is
the
receptacle
of
all
seeds
,
of
all
bodies
,
and
ponderous
things
whatsoeuer
:
so
is
mans
heart
the
receptacle
of
all
opinions
,
sectes
,
documents
,
Arts
,
Sciences
:
yea
,
the
swallow
of
all
sinnes
,
abhominations
and
euils
in
the
world
.
Sixtlie
,
as
the
earth
hath
in
it
manie
hollow
places
,
and
such
as
are
inscrutable
:
so
hath
the
heart
of
man
,
which
therfere
is
called
prauum
&
inscrutabile
,
wicked
and
vnsearcheable
.
Seuenthlie
and
lastly
,
the
earth
being
not
tilled
and
manured
,
beareth
naturally
bryers
,
thornes
,
thistles
,
nettles
,
&
such
being
the
effects
of
the
curse
.
Gen.
3.
Euen
so
mans
heart
without
discipline
or
spiritual
culturing
,
bringeth
forth
all
kind
of
cor●upt
&
naughty
imaginations
,
sinnes
,
euill
deeds
,
●nd
like
fruites
,
such
(
as
Christ
tells
vs
)
defile
the
man
.
And
surely
,
here
may
we
see
the
true
image
●f
the
Olde
Adam
,
who
hath
(
as
saide
Bernard
Bern
:
in
30.
Serm:
ꝑvo●de
.
1.
Cor.
15.
)
a
●hreefolde
oldnes
,
namely
that
of
the
heart
:
that
of
●he
mouth
,
and
that
of
the
body
,
in
the
which
we
offend
three
manner
of
wayes
:
that
is
to
say
,
in
●hought
,
in
word
,
and
in
deede
.
In
the
heart
are
●ound
carnall
&
worldlie
desires
:
that
is
,
the
loue
of
the
flesh
,
and
the
loue
of
the
world
:
Likewise
in
the
mouth
there
is
double
inueteration
,
as
Arrogancie
,
and
Derogacie
.
Also
a
double
oldnes
is
in
the
body
,
that
is
,
heynous
&
wicked
actions
.
All
these
are
the
Olde
Mans
image
,
and
require
in
vs
to
be
renewed
.
On
the
other
side
,
the
heart
of
the
repentant
,
yea
,
The
heart
of
the
penitent
and
godlie
.
of
the
godlie
Man
,
is
compared
to
the
Land
fallowed
,
or
well
manured
:
First
,
in
regard
of
the
labour
theron
emploied
.
Next
,
for
the
aptnes
of
the
same
,
to
receiue
&
retaine
the
seede
.
Thirdly
,
for
the
fertillitie
thereof
:
for
it
hath
pleased
the
wise
husbandman
(
namely
God
)
to
exercise
and
to
improue
the
same
,
with
his
hand
and
hidden
graces
,
whereby
hee
hath
mortified
therein
the
bryers
,
Ioh.
3
3.
thornes
,
thistles
,
&
tares
,
and
renewed
the
same
in
the
best
manner
of
the
spirituall
georgie
,
and
therby
hath
giuen
it
power
to
procreate
&
yeeld
forth
the
happie
Fruites
of
those
good
Seedes
and
Plantes
thereon
bestowed
.
This
is
a
speciall
Fallowing
of
the
spirituall
Land
,
as
wherein
may
be
seene
a
true
Mortification
,
M●●tifi●●●●●n
.
and
a
right
Renouation
,
R●●●●●tiō
.
so
often
commended
vnto
vs
in
the
sacred
Scriptures
.
By
the
former
,
our
corrupt
Nature
is
mortified
and
subdued
,
all
godly
lustes
killed
:
sinne
vtterlie
suppressed
.
And
by
the
latter
,
wee
are
made
able
both
to
conceiue
those
spirituall
good
motions
,
and
to
beare
and
bring
forth
fruits
worthie
amendment
&
newnes
of
life
.
So
that
now
,
whereas
we
were
sometimes
in
darknes
,
&
could
not
conceiue
the
good
things
of
the
spirit
of
God
:
1.
Cor:
●
that
is
to
say
,
without
the
feare
of
God
,
without
hope
,
without
ioy
in
God
,
and
so
all
vnfit
for
the
kingdome
of
God
,
(
as
that
Old
Man
)
:
Now
are
we
lightned
in
our
minds
,
we
haue
new
motions
kindled
in
our
hearts
by
the
Word
,
and
by
the
holy
Spirit
:
that
is
,
we
haue
the
true
knowledge
of
God
,
faith
and
boldnesse
in
Christ
,
the
feare
of
God
,
right
inuocation
,
loue
,
ioy
in
god
,
hope
,
and
other
good
spirituall
vertues
,
vnder
the
gouernment
of
Iesus
our
Prince
.
To
this
exhorted
the
Apostle
.
1.
Cor.
15
As
wee
haue
borne
the
Image
of
the
earthly
man
,
so
let
vs
beare
the
Image
of
the
heauenly
Man
.
This
heauenly
Man
is
Christ
,
by
whom
we
haue
a
triple
Nouitie
or
Newnesse
,
as
the
same
Bernard
writeth
,
opposite
to
the
triple
oldnesse
of
the
Old
Man
:
that
is
to
say
,
the
Newnesse
of
the
heart
,
of
the
mouth
,
&
of
the
body
.
Concurring
the
first
,
the
Apostle
saith
:
Be
yee
renued
in
the
Spirite
of
your
minde
,
Ephes.
4.
and
put
yee
on
the
New
Man
,
which
according
to
God
is
recreated
in
Righteousnesse
and
holinesse
of
truth
.
For
the
second
he
saith
:
Let
not
any
euill
word
come
out
of
your
mouth
,
but
that
which
is
good
to
the
edification
of
faith
,
that
ye
may
giue
grace
to
the
hearers
.
And
for
the
third
,
he
saith
:
Ro.
6.19
.
As
yee
haue
giuen
your
members
seruants
to
to
vncleanenesse
,
and
to
iniquitie
,
to
commit
iniquitie
:
so
now
giue
your
members
seruants
vnto
Righteousnesse
in
holinesse
.
And
this
Bernard
Bern.
Renouetur
ergo
Cor
noctrum
,
&c.
draweth
to
particulars
,
saying
:
Let
our
hearts
be
renued
from
fleshly
and
worldly
lustes
,
that
those
being
excluded
,
●he
loue
of
God
,
and
of
our
heauenly
Father
,
may
bee
brought
in
.
Let
all
arrogancie
and
derogation
bee
banished
our
mouthes
,
that
in
the
place
thereof
may
succeed
the
true
confession
of
our
sinnes
,
and
the
good
estimation
of
our
neigbours
.
And
for
those
hainous
and
wicked
actions
which
appertaineth
to
the
corruption
of
the
body
,
let
Continencie
and
perfest
innocencie
be
embraced
:
as
where
,
by
the
contrary
,
vices
may
b●e
expelled
and
ouercome
by
these
contrary
vertues
.
This
kinde
of
Renouation
worketh
the
Lorde
Iesus
,
dwelling
in
vs
by
faith
,
according
to
that
his
saying
:
Beholde
,
I
make
all
thinges
new
.
The
same
dwelling
in
our
harts
,
is
our
true
wisdome
:
in
our
mouth
the
very
truth
:
and
in
our
person
,
the
right
iustice
.
To
this
husbandrie
chiefly
aymed
the
Prophet
,
when
prophesying
of
the
returne
of
the
Iewes
from
their
captiuitie
,
and
of
the
reedifying
of
Ierusalem
,
he
said
in
the
Lordes
name
thus
;
I
will
cause
you
to
dwell
in
the
Cities
,
and
the
desolate
places
shal
be
builded
,
and
the
desolate
land
shal
be
tilled
,
whereas
it
lay
waste
in
the
sight
of
all
that
passed
by
.
This
meant
the
Apostle
,
when
hee
aduised
the
Collossians
Col.
3.
to
mortifie
theyr
earthly
members
:
when
he
willed
the
Romanes
Ro.
13.
to
cast
away
the
deedes
of
darkenesse
,
and
to
put
on
the
armour
of
light
:
when
hee
exhorted
the
Corinthians
1.
Cor.
to
beare
the
Image
of
the
heauenly
.
By
this
is
euery
one
taught
his
owne
condition
and
estate
,
according
to
that
saying
,
Know
thy selfe
,
and
thereby
endeuour
the
sooner
to
assay
to
purge
out
the
grosse
corruptions
of
his
nature
:
so
to
be
prepared
for
the
heauenly
graces
,
least
it
be
said
of
vs
,
that
whiles
we
peruse
all
others
,
we
neglect
our selues
.
And
what
gaine
they
,
who
either
for
vaine-glory
,
or
greedie
lucre
,
or
any
worldly
respects
,
seeke
to
pleasure
others
,
and
the
whiles
make
themselues
castawaies
.
The
sicke
man
,
who
knoweth
not
his
owne
estate
,
seeketh
not
for
a
Phisitian
,
nor
studieth
to
preuent
his
owne
daunger
,
vntill
it
bee
ouerlate
:
God
graunt
wee
may
looke
better
to
our selues
hereafter
,
then
heretofore
wee
haue
done
,
and
in
the
true
feare
of
the
diuine
Iustice
,
be
terrified
from
sinne
,
and
by
the
consideration
of
his
fatherly
loue
and
mercie
,
bee
incited
and
encouraged
to
Righteousnesse
and
Mercie
.
Then
shall
the
Spirite
of
Discipline
inhabit
our
hearts
,
and
therein
,
the
good
seed
sowne
,
bring
forth
the
good
fruite
in
great
abundance
,
to
the
honor
of
God
,
and
comfort
of
our
soules
.
CHAP.
XIII
.
The
Plough
wherewith
the
land
of
the
Righteous
is
fallowed
and
prepared
.
HAuing
before
spoken
of
the
sowing
of
the
seed
,
and
that
it
is
required
,
the
lande
wherein
the
same
seede
is
sowne
,
should
first
be
well
fallowed
,
whereby
the
tares
and
weedes
may
be
mortified
and
suppressed
,
that
the
good
fruites
might
ensue
without
hindrance
:
it
is
now
in
question
with
what
instrument
this
is
to
bee
wrought
and
performed
.
But
seeing
that
al
things
are
difficile
,
and
so
hard
,
as
fewe
men
can
expresse
them
,
wee
hold
him
happie
,
which
by
the
diuine
grace
is
made
able
thereto
:
for
it
is
certaine
,
that
the
natural
man
cannot
conceiue
the
things
of
the
holy
Ghost
,
as
wee
plainely
see
in
the
example
of
Nicodemus
,
Ioh.
3.
●
.
2
.
with
whom
Christ
disputed
concerning
mans
Regeneration
,
teaching
him
to
vnderstand
diuine
thinges
by
the
similitudes
taken
from
the
truth
of
things
terrene
.
After
whose
example
,
wee
may
againe
consider
the
Husbandman
,
how
and
with
what
instrument
hee
dealeth
in
this
point
of
good
husbandry
,
as
wherewith
the
better
to
ease
himselfe
&
expedite
his
worke
.
The
chiefe
Instrument
of
his
Action
is
that
Aratrum
,
which
wee
call
the
Plough
,
wherein
are
found
fiue
generall
partes
to
bee
considered
,
as
:
-
First
,
the
Soole
,
with
his
members
.
-
Fiue
parts
of
the
Plough
.
Next
,
the
Oxen
,
which
draw
it
.
-
Thirdly
,
the
Holder
,
which
directeth
it
.
-
Fourthly
,
the
Leader
,
who
allureth
it
.
-
Fiftly
,
the
Driuer
,
wh
prouoketh
it
.
To
the
which
also
wee
may
adde
one
other
thing
,
which
thogh
not
any
part
of
this
Plough
,
yet
incident
and
conuenient
to
the
better
preparation
of
the
Land
,
and
that
is
,
the
Harrowing
:
wherein
also
are
considered
three
partes
:
That
is
:
-
1.
The
Hart
owes
which
breake
the
Clods
.
Three
parts
in
the
har●owing
of
the
Land
.
-
2.
The
Horses
which
draw
.
-
3.
The
Driuer
,
who
yoketh
them
.
Comparable
to
the
which
,
we
haue
found
a
●ertaine
spirituall
Plough
,
and
like
Harrowes
,
in
●●d
by
the
true
vse
whereof
,
the
spirituall
Hus●●ndman
may
with
the
more
facility
and
better
●eed
,
effect
that
which
is
required
,
and
thereby
●uch
ease
himselfe
touching
the
great
paines
&
●rowes
of
his
handes
about
the
Earth
,
Gen
,
3.17
,
and
5.
●9
.
which
●e
Lord
had
cursed
,
according
to
that
prophesie
Lamech
,
in
the
naming
of
his
sonne
Noah
,
who
●erwarde
became
so
good
a
Husbandman
.
●ow
,
in
the
examination
of
the
Parts
,
let
vs
first
●●nsider
of
the
Soule
,
which
is
that
Instrument
●erewith
being
fastened
to
the
Oxen
,
The
Soule
with
che
parts
therof
14.
the
Hus●●dman
rippeth
vp
his
land
for
the
Seede
:
and
●●●rein
we
finde
(
besides
some
others
)
fourteene
●s
or
members
:
as
they
follow
.
viz.
-
1
The
Share
.
-
2
The
Shippe
.
-
3
The
Culter
.
-
4
The
Beame
.
-
5
The
Tractorie
.
-
6
The
ground
Rise
.
-
7
The
broad
hale
.
-
8
The
Round
Halt
.
-
9
The
Chaine
.
-
10
The
farther
Wheele
.
-
11
The
neere
Wheele
.
-
12
The
Axell
.
-
13
The
Key
.
-
14
The
Tawe
.
●o
the
which
particular
parts
and
members
,
so
many
Actions
and
vertues
of
Righteousnesse
and
Mercy
may
be
compared
.
viz.
-
1
Contrition
of
the
heart
.
-
2
Humility
of
the
Spirit
.
-
3
Confession
of
the
mouth
.
-
4
Maceration
of
the
flesh
.
-
5
Hope
of
Remission
.
-
6
Patience
in
affliction
.
-
7
Conuersion
of
minde
.
-
8
Correction
of
works
.
-
9
Combination
of
vertues
.
-
10
Meditation
of
godlinesse
.
-
11
Continuance
of
good
actions
.
-
12
Inuocation
of
God
.
-
13
Iustification
of
faith
.
-
13
Loue
of
the
Spirit
.
A
memorandum
for
the
Ploghmen
in
the
field
.
Loe
,
in
this
sort
is
the
Soole
of
Pieties
Plough
framed
,
as
whereby
the
verie
Plough
men
&
labourers
in
the
field
,
following
or
beholding
the
Plough
,
may
easily
(
as
by
certain
Symboles
)
consider
their
owne
condition
,
and
call
to
memory
,
those
things
wherunto
the
Lord
in
his
word
,
and
by
his
seruants
hath
inuited
,
&
seekes
to
perswade
them
:
that
being
thereby
sooner
taught
,
they
may
as
good
Husbandmen
,
labour
in
the
Lords
field
,
both
for
his
glorie
,
and
their
owne
commodity
.
And
this
that
wee
may
yet
better
know
&
remember
to
obserue
,
let
vs
be
contented
to
peruse
and
examine
those
particulars
.
CHAP.
XIII
..
The
first
part
of
the
Soole
,
is
the
Share
.
THe
first
is
the
Contrition
of
heart
,
Contrition
of
heart
.
likened
to
the
Share
of
the
Soole
.
This
Instrument
is
called
in
Latine
Dentale
,
Dentale
.
of
the
word
Dens
,
or
Tooth
,
for
that
it
pierceth
or
biteth
:
and
the
vse
thereof
is
to
pierce
the
●owels
of
the
soyle
,
as
therein
to
force
the
same
,
●nd
make
way
for
the
Culter
,
which
followeth
●●ne
to
diuide
and
open
that
which
the
Share
●●th
pierced
:
and
this
very
aptly
expresseth
,
that
●●ntrition
of
heart
,
which
is
well
defined
the
Cō●●ction
or
wholesome
motion
of
an
humble
●inde
,
or
sorrowful
heart
,
rising
of
the
Recorda●●n
of
sinnes
committed
,
and
the
feare
of
Gods
●●ements
on
the
same
,
and
is
declared
with
〈◊〉
sighes
and
weeping
eyes
.
And
howsoe●●
wee
finde
the
same
to
be
occasioned
by
any
●●●●rnall
action
,
wee
most
know
it
to
be
the
ve●●
worke
of
God
then
wrought
,
when
by
the
〈◊〉
and
iudgement
of
Conscience
,
he
openeth
〈◊〉
a
man
the
greatnes
&
horrour
of
his
trans●●ssion
and
sins
,
demonstrateth
to
him
his
high
pleasure
,
with
an
iminent
plague
for
the
same
,
〈◊〉
it
slicteth
on
his
heart
the
bitter
sense
o●
his
●●ath
,
as
whereby
hee
is
forced
to
feare
,
to
tremble
,
and
to
feele
the
eager
gnawing
&
wringing
torment
of
a
guiltie
Conscience
,
now
as
readie
to
be
drawn
to
the
Iudgement
Seate
,
and
thence
as
gultie
to
bee
sent
forth
to
the
place
of
execution
:
that
so
,
beaten
downe
,
daunted
,
and
mortified
,
he
might
afterward
be
made
capeable
either
of
grace
and
consolation
in
the
Lords
mercy
:
or
being
left
to
himselfe
,
might
fall
through
dispaire
into
eternall
death
and
damnation
.
With
this
Share
,
did
the
Lord
pierce
and
wound
the
hearts
of
those
Iewes
to
whom
Peter
preached
,
accusing
and
charging
them
with
the
betraying
and
murthering
of
the
Lord
Iesus
,
which
had
iustly
prouoked
the
Lord
,
&
deserued
the
paine
of
his
iust
iudgements
:
whereon
being
pricked
in
conscience
,
they
said
vnto
Peter
and
the
other
Apostles
,
Act.
2.37
.
Men
and
brethren
what
shall
we
doe
?
The
same
Share
pierced
the
Publicans
,
the
Souldiers
,
and
the
people
,
when
Iohn
the
Baptist
told
them
that
the
Axe
was
laide
euen
to
the
roote
of
the
tree
:
so
that
euery
tree
that
brought
not
foorth
good
fruit
,
was
to
be
hewen
downe
and
cast
into
the
fire
.
This
was
the
preaching
of
the
Lawe
,
whereat
also
,
Dauid
,
Manasses
,
Peter
,
&
Magaalen
,
accusing
themselues
as
guilty
,
were
brought
to
contrition
.
And
(
indeede
)
Dauid
after
the
experience
of
this
instrument
,
found
that
it
was
not
onely
a
thing
profitable
for
him
,
as
whereby
not
might
begin
to
proceede
with
Pieties
Plough
:
Psal.
50.
but
also
a
pleasing
Sacrifice
vnto
God
,
the
which
is
strongly
seconded
by
the
Lord
himselfe
,
who
saith
:
To
whom
should
I
look
,
but
to
him
which
is
poore
and
contrite
in
heart
,
and
trembleth
at
my
wordes
.
Esai
.
66.2
.
Therefore
the
same
,
Paul
much
commendeth
,
2.
Cor.
7.7.8
.
writing
to
the
Corinthians
,
and
addeth
:
Though
I
made
you
sorie
with
a
Letter
,
I
repent
not
,
though
I
did
repent
.
Againe
,
I
now
reioyce
,
not
that
ye
were
sorie
,
but
that
you
sorrowed
to
repentance
,
for
ye
sorrowed
godly
,
so
that
in
nothing
ye
were
hurt
by
vs
:
for
godly
sorrow
causeth
Repentance
vnto
saluation
,
not
to
be
repented
of
:
but
the
worldly
sorrow
causeth
death
.
Wherein
also
distinguishing
the
godly
sorrow
,
(
that
is
,
the
Christian
contrition
)
from
that
which
is
vngodly
,
he
sheweth
the
ends
and
fruits
of
eyther
.
And
truly
as
that
medicine
which
draweth
forth
from
the
sick
mans
heart
the
venemous
humour
of
his
disease
,
and
prepareth
him
for
the
sweete
and
healing
potion
:
This
godly
contrition
draweth
out
of
the
sinners
hart
,
the
poison
of
the
wicked
fact
,
and
mittigateth
the
biting
and
sorrow
of
the
conscience
,
albeit
it
pierceth
and
woundeth
the
same
:
for
by
this
shall
be
made
euen
a
soueraigne
medicine
to
heale
the
wound
of
it
owne
piercing
,
comparable
therein
to
that
ointment
or
plaister
,
which
,
made
of
the
Spider
or
flie
that
stingeth
a
man
,
shall
easily
heale
&
mitigate
the
paine
therof
.
This
is
a
practise
vsed
in
the
cure
of
the
body
,
in
the
which
,
that
is
thoght
no
lesse
needfull
that
a
veine
bee
opened
,
when
the
Phisitian
perceiueth
the
blood
infected
.
But
the
sinner
is
throghly
infected
both
in
body
and
minde
,
and
so
inflamed
therewith
,
that
he
will
be
soone
agonized
and
dead
indeede
,
if
his
veine
be
not
soone
opened
,
euen
the
Cordiall
veine
,
from
whence
the
rankour
of
malice
and
wicked
imaginations
may
bee
drawne
forth
.
Gen
,
6.
For
the
imaginations
of
mans
heart
are
onely
euill
euery
day
.
Therefore
saide
the
Lord
;
Circumcise
your
hearts
:
Roote
your
hearts
:
Let
the
sinner
forsake
his
owne
imaginations
.
This
commenceth
the
Action
of
mans
Mortification
,
and
is
the
first
part
of
Repentance
,
&
so
needfull
,
as
that
without
it
men
cannot
repent
indeede
.
Ps.
51.
and
126.6.7
.
But
hauing
the
same
in
the
right
constitution
of
minde
,
wee
are
accepted
with
the
Lorde
:
though
we
sowe
in
teares
,
wee
reape
in
ioy
:
wee
enter
the
gate
of
right
Repentance
,
wee
mooue
the
Lord
GOD
to
pitie
vs
,
wee
finde
mercie
with
his
grace
:
and
finally
,
bee
directed
from
hel
to
heauen
,
and
from
eternall
death
,
to
eternall
life
,
through
the
merits
of
the
Sonne
of
God
.
CHAP.
XV.
The
second
part
of
the
Soole
of
pietie
,
is
the
Shippe
.
NExt
to
the
Share
,
is
the
Shippe
,
2.
Humiliation
of
the
Spirit
.
which
is
that
member
of
the
Soole
whereon
the
Share
is
fastened
,
and
this
noteth
the
humiliation
of
the
Spirite
,
wrought
by
that
true
feare
of
GOD
,
whereby
(
mans
heart
being
contrite
)
the
minde
is
also
so
humbled
and
made
poore
in
his
owne
conceit
,
as
that
it
casteth
off
all
boldnesse
of
it
owne
strength
,
wisedome
,
iustice
,
wealth
and
estimation
.
Hereof
it
is
,
that
a
man
chooseth
to
be
an
abiect
in
the
house
of
God
,
and
preferreth
all
others
before
him
,
when
hee
considereth
his
owne
vilenesse
,
as
Dauid
did
:
acknowledgeth
himselfe
to
bee
but
dust
and
ashes
,
as
Abraham
did
:
esteemeth
himselfe
vnworthy
of
Gods
manifold
mercies
,
as
Iacob
did
:
standeth
a
farre
off
,
and
is
afraide
to
looke
vp
to
heauen
,
as
the
poore
Publican
did
:
dreadeth
to
take
the
holy
name
of
God
in
his
mouth
,
as
Solomon
did
:
desireth
to
be
but
as
a
seruant
in
Gods
house
,
as
the
prodigall
Sonne
did
in
the
house
of
his
father
:
esteemeth
himselfe
a
worme
,
and
no
man
,
as
Christ
did
:
thinketh
both
himselfe
and
his
house
,
vnwoorthie
of
Christ
,
as
the
Ruler
didde
:
and
saith
to
Christ
,
Lord
goe
from
me
,
for
I
am
a
sinfull
man
,
as
Peter
did
.
In
a
word
,
as
this
humble
Spirit
casteth
down
,
and
condemneth
and
contemneth
himselfe
,
as
a
seruant
vnprofitable
,
in
thought
,
word
and
deede
:
so
hath
hee
no
desire
to
bee
praised
before
God
or
man
,
because
hee
seeth
and
feeleth
in
himselfe
nothing
worthie
commendation
;
but
rather
sinne
&
damnation
.
This
is
contrary
to
the
humour
of
the
worlde
,
which
hunteth
after
the
vaine
glory
of
the
same
,
and
thinketh
magnificently
of
her
followers
therein
:
disdaining
and
contemning
the
whiles
the
humble
and
lowly
men
of
Spirit
.
Howbeit
,
the
Lord
Iesus
,
as
hee
himselfe
was
humble
and
meeke
,
Mat.
52.
and
would
that
all
his
Disciples
should
follow
him
therein
:
so
hee
pronounceth
those
persons
blessed
:
for
that
to
them
belongeth
the
kingdome
of
heauen
:
neyther
(
as
he
saith
)
shall
any
be
admitted
into
the
same
,
but
such
onely
as
be
truly
humbled
,
and
in
the
meekenesse
of
Spirit
become
as
children
:
the
which
Augustine
considering
,
saide
,
that
this
was
indeede
the
first
,
the
second
,
and
the
third
point
,
yea
the
highest
and
cheefest
point
of
Christianity
.
Why
humility
is
likened
to
the
Shippe
.
And
worthily
is
this
vertue
compared
to
the
Shippe
in
the
Soole
:
for
that
,
as
the
Ship
is
not
only
that
peece
which
holdeth
the
Share
,
but
is
placed
beneath
next
to
the
earth
:
so
the
humiliation
of
the
Spirit
,
holdeth
fast
the
true
Contrition
of
the
heart
,
the
which
without
the
same
,
would
soone
bee
abated
:
and
yet
how
low
soeuer
this
be
placed
vnder
some
other
parts
of
the
Soole
,
and
next
the
ground
,
with
the
Shippe
:
yet
as
Nazianzen
said
:
(
ypsus
arozenthe
etapeinosen
)
it
goeth
before
exal●ation
and
honour
.
Therfore
Saint
Iames
counselled
,
Be
yee
humble
vnder
Gods
mighty
hand
,
that
he
may
exalt
you
in
the
time
conuenient
.
For
,
God
resisteth
the
proude
,
but
giueth
grace
to
the
lowly
.
And
to
strengthen
all
,
the
Lord
himselfe
saith
,
Learne
of
me
,
for
I
am
meeke
and
lowly
of
heart
,
and
ye
shal
finde
rest
for
your
soules
:
for
he
that
humbleth
himselfe
shall
be
exalted
.
CHAP.
XVI
.
The
third
part
of
the
Soole
is
the
Culter
.
THe
third
member
of
this
Soole
is
Confession
of
the
Mouth
:
3.
Confession
of
Mouth
.
compared
to
the
Vomere
,
Vomer
.
or
that
which
we
call
the
Culter
.
The
Culter
hath
his
name
of
cutting
or
diuiding
:
the
Vomer
is
so
called
a
Vomendo
,
that
is
,
of
vomiting
or
casting
foorth
any
thing
from
the
stomacke
.
This
Culter
is
that
which
cuts
,
diuideth
&
openeth
that
which
the
Share
pierceth
,
casting
or
separating
the
sound
earth
,
some
on
this
side
,
some
on
that
:
as
a
man
may
thereby
see
not
onely
a
diuision
or
opening
of
the
parts
,
but
also
the
very
bottome
or
ground
of
that
earth
.
And
thereto
that
Confession
of
the
Mouth
beeing
compared
,
is
defined
the
expresse
manifestation
of
our
sinnes
,
eyther
publikely
or
priuately
,
eyther
to
God
,
Confession
to
God
.
or
to
men
:
that
to
God
,
is
when
our
Consciences
touched
with
the
diuine
Law
,
we
so
acknowledge
our
sinnes
before
the
Lord
,
that
we
confesse
our selues
most
worthy
damnation
both
of
body
and
soule
,
&
therein
we
accuse
not
Gods
Iudgements
,
but
implore
his
great
mercies
,
and
praise
his
glory
which
iustifieth
the
sinner
,
not
of
desert
,
but
of
his
diuine
grace
in
his
Sonne
:
that
to
man
is
,
when
hauing
hurt
or
offended
our
brethren
,
Confession
to
man
.
we
willingly
acknowledge
&
confesse
our
faultes
vnto
them
,
with
an
humble
and
hearty
desire
of
pardon
.
And
this
confession
is
sometimes
priuate
,
as
when
the
faultes
be
priuate
:
and
sometimes
publike
,
as
when
the
faultes
be
publike
:
alwaies
accompanied
with
a
promise
of
amendement
and
ready
satisfaction
,
in
such
measure
as
hability
,
opportunitie
and
occasion
can
extend
&
be
ministred
to
answer
the
proportion
of
the
iniury
or
fault
.
To
this
aimed
Dauid
,
when
hauing
sinned
not
only
against
the
Lord
,
but
against
man
,
hee
did
not
alone
say
,
that
hee
would
confesse
his
sinnes
vnto
the
Lord
,
but
also
declared
the
performance
of
either
,
openly
&
before
the
congregation
.
Psal.
51.
Such
a
matter
importeth
Solomons
Preacher
,
wherein
hee
confesseth
(
among
the
vanities
of
the
sonnes
of
men
)
his
owne
abhominations
and
errors
:
Eccl.
1
,
&
2.
Solomons
confession
.
yea
as
the
Hebrewes
report
,
in
the
bitter
sense
of
his
sinnes
,
&
griefe
of
conscience
,
hee
exposed
himselfe
ready
to
confesse
his
faults
throughout
the
City
of
Ierusalem
,
wherein
he
raigned
king
,
before
the
eies
of
all
the
inhabitors
of
the
same
.
A
rare
example
of
such
a
personage
.
Thus
King
Manasses
being
imprisoned
in
Babylon
by
the
diuine
iudgement
for
his
great
abhominations
,
confessed
openly
that
his
sins
were
more
then
the
stars
of
the
heauens
,
and
the
sand
by
the
sea
shore
,
in
multitude
,
without
number
.
Daniel
also
in
the
behalf
of
the
captiue
Iewes
for
their
sins
,
confesseth
,
Lord
,
Dan.
9.9.10
.
vnto
vs
belongeth
shame
and
confusion
:
for
wee
haue
gone
away
from
thee
:
&
many
other
like
examples
(
besides
testimonies
)
do
the
holy
Scriptures
exhibite
vnto
vs
of
the
vse
of
this
spirituall
Culter
:
vnto
the
which
we
may
aptly
affix
that
confession
of
the
Ghristian
Emperour
Theodosius
,
Theodosius
who
being
reproued
by
Ambrose
the
Bishop
of
Millane
for
some
heinous
fault
,
and
excluded
the
Church
,
did
not
onely
humbly
acknowledge
his
offence
with
teares
,
but
confessing
the
same
openly
,
saide
,
that
the
Church
doores
,
which
were
set
wide
open
to
receiue
in
the
poore
folke
and
beggars
,
were
shut
(
&
that
worthily
)
against
him
,
who
was
made
a
Lord
ouer
his
brethren
.
Whereby
as
with
a
Culter
or
knife
,
this
Emperour
(
with
those
other
of
like
estate
)
ripped
vp
and
laide
wide
open
their
committed
sinnes
.
Neyther
is
this
vertue
vnaptly
compared
to
that
Vomer
,
The
Vomer
and
vse
thereof
.
being
indeed
a
spirituall
vomiting
or
casting
foorth
of
that
which
is
noysome
from
the
stomacke
.
The
stomacke
is
mans
heart
.
As
the
stomacke
is
oppressed
with
repletion
:
so
is
mans
heart
annoyed
with
sinne
.
And
as
the
wringing
of
the
stomacke
prouoketh
vomit
:
so
the
contrition
of
the
heart
,
and
true
humiliation
of
a
man
,
yeeldeth
a
good
Confession
.
Againe
,
as
the
stomacke
is
not
eased
,
ere
it
be
discharged
,
no
more
is
the
heart
vntill
wicked
imaginations
bee
cast
out
.
For
it
is
certaine
,
that
no
sinner
hath
any
ease
or
comfort
,
before
hee
finde
the
gratious
countenan e
of
God
turn
towards
him
:
but
vntil
the
sinner
in
the
sorrow
of
his
heart
confesseth
his
sinne
,
God
sheweth
him
no
fauourable
countenance
:
and
because
hee
is
willing
in
his
louing
mercies
,
to
recouer
his
children
,
hee
neuer
leaueth
off
to
strike
,
beat
and
chastise
them
with
afflictions
,
vntill
they
acknowledge
and
confesse
their
sinnes
,
&
in
all
humilitie
seeke
vnto
him
for
mercie
.
Num.
21.7
Le.
16.18.22
.
This
to
teach
and
perswade
vnto
the
Israelites
,
hee
commanded
the
High
Priest
to
confesse
openly
both
his
and
the
peoples
sinnes
vpon
the
scapte
goate
.
And
this
surely
as
the
godly
vsed
,
they
euer
found
the
mercy
of
God
ready
to
pardon
and
to
forgiue
them
,
according
to
that
saying
of
Solomon
,
the
which
he
had
before
seene
in
his
Father
Dauid
,
and
by
good
experience
tryed
on
himselfe
.
Pro.
28
,
13
To
confesse
and
forsake
sinne
,
obtaineth
mercy
:
1.
Ioh.
1.9
.
but
hee
that
hideth
his
sinnes
,
shall
not
prosper
.
To
the
which
we
heare
the
Apostle
to
accord
,
If
we
confesse
our
sinnes
(
saith
hee
)
God
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnes
.
Loe
,
heere
is
Mercie
:
heere
is
prosperitie
:
heere
is
pardon
;
heere
is
cleansing
.
Therfore
let
vs
well
vse
this
spirituall
Culter
,
and
therein
answere
to
the
admonition
of
S.
Iames
,
where
hee
saith
vnto
sinners
replete
with
manie
noysome
and
daungerous
humours
of
heart
:
Iam.
4.48
.
Cleanse
your
hearts
yee
sinners
,
and
purge
your
hearts
ye
wauering
minded
.
And
if
this
Share
&
this
Culter
be
waxen
so
blunt
,
The
sharpening
of
the
Culter
.
and
therewith
the
ground
of
Mans
heart
can
neither
be
torne
vp
nor
diuided
in
good
sort
,
the
Lord
will
cause
the
enemy
to
blow
the
fire
of
affliction
,
&
to
beate
on
with
the
hammers
of
persecutions
&
troubles
for
the
sharpening
thereof
,
the
which
was
signified
by
that
example
of
the
Israelites
,
1.
Sam:
13.20
.
who
hauing
no
Smith
in
Israel
,
were
forced
to
repaire
to
the
Philistines
to
sharpen
euerie
man
his
Share
,
and
his
Culter
,
for
the
better
tillage
of
their
Land
.
Thus
the
poore
prodigall
childe
,
Luk:
16.
after
hee
had
felt
the
smart
of
affliction
&
miserie
vnder
a
cruell
maister
in
a
strange
country
,
was
moued
to
acknowledge
his
disobedience
and
sinne
,
saying
:
Father
,
I
haue
sinned
against
heauen
and
before
thee
,
and
I
am
not
worthie
to
bee
called
thy
Sonne
.
CHAP.
XVII
.
The
4.
part
of
the
Soole
is
the
Beame
.
The
manuring
of
the
fl●sh
.
THe
Fourth
parte
of
this
sacred
Soole
is
Temo
,
that
is
the
Beame
,
which
stronglie
beareth
and
holdeth
all
the
other
partes
together
:
and
noteth
Macerationem
carnis
:
the
Macerating
of
the
flesh
:
that
is
,
the
extenuating
,
chastising
,
and
humbling
of
the
body
,
as
that
voluptuousnes
,
and
wanton
lusts
beeing
allayed
,
the
spirit
may
haue
the
more
freedome
&
libertie
in
the
true
vse
of
the
senses
of
the
Soule
,
and
made
the
apter
to
euerie
vertue
,
1.
Cor:
9.7
.
the
which
therefore
,
is
esteemed
the
strength
of
the
Soole
.
This
vertue
Paul
exercised
in
himselfe
,
when
hee
saide
,
I
beate
downe
my
body
and
bring
it
into
subiection
least
by
any
meanes
,
after
that
I
haue
preached
to
others
,
I
my selfe
should
be
reprooued
:
the
meaning
is
,
that
hee
kept
a
straite
dyet
,
and
abstained
from
such
things
as
might
distemper
his
bodie
.
This
hee
saw
to
be
needfull
,
for
that
hee
perceiued
the
lawe
of
sinne
raigning
in
his
members
,
prouoking
him
to
insolencie
,
pride
,
wicked
lustes
,
and
naughtines
.
And
lest
that
Paul
(
as
a
man
)
should
haue
bene
negligent
in
this
necessary
dutie
,
hee
testified
againe
,
that
the
Lord
permitted
the
messenger
of
Satan
to
buffet
him
:
that
is
,
God
layd
on
him
crosses
,
afflictions
,
&
many
troubles
,
whereby
(
as
vnder
the
rod
or
yoke
of
correction
)
hee
might
be
humbled
and
kept
within
the
bowndes
of
his
dutie
.
The
pampring
of
the
proude
flesh
bringeth
manie
enormities
to
the
soule
,
and
destruction
to
both
body
and
soule
.
Euery
man
(
saith
S.
Iames
)
is
tempted
when
hee
is
drawen
away
of
his
owne
concupiscence
and
is
entised
,
then
,
Iam.
1.14.15
.
Gen.
6.
Gen.
19.
Ezec.
16.
Deut:
3●
.
1.
Cor:
10.
when
lust
hath
conceiued
,
it
bringeth
foorth
sinne
and
sinne
,
when
it
is
finished
,
bringeth
fourth
death
.
The
olde
worlde
giuen
to
this
sinne
,
swayed
therin
&
were
drowned
:
Sodom
and
Gomorra
for
the
same
,
were
burned
to
cinders
:
the
Israelites
beeing
full
,
forgot
God
and
were
plagued
in
the
wildernes
.
Baltazar
in
his
gluttonous
feast
,
could
not
repent
,
though
he
saw
the
handwriting
on
the
wall
,
but
he
was
destroyed
:
those
two
rich
men
mentioned
in
the
Gospell
by
S.
Luke
,
Luke
.
12
,
&
16.
beeing
full
,
would
neither
pitie
the
pore
,
nor
amend
their
liues
,
and
so
they
were
taken
away
in
their
sinnes
.
Moreouer
,
the
verie
godlie
haue
by
this
enemy
,
as
domesticall
,
bene
annoyed
and
endangered
:
Gen
,
9.19
.
Noah
being
full
of
wine
,
lay
shamefully
vncouered
:
&
Lot
,
beeing
drunken
with
wine
,
committed
incest
with
his
owne
daughters
.
Dauid
in
his
fulnes
and
pompe
,
doated
on
Bethsabe
Vrias
wife
,
and
committed
murther
and
adulterie
,
whereof
followed
many
plagues
&
troubles
.
And
surely
,
they
which
are
(
Somno
vinoque
Sepulti
)
ouercome
with
ydlenes
and
wine
,
haue
not
onely
their
cogitations
blinded
,
but
are
fed
as
Oxen
,
fatted
for
the
slaughter
.
CHRIST
therfore
,
to
disswade
men
from
this
sin
,
&
to
perswade
them
to
the
true
vse
of
the
Plough-beam
,
being
the
very
strength
of
Mortification
,
and
the
way
to
safety
,
thus
exhorteth
;
Take
heed
that
your
hearts
be
not
ouercome
with
surfeitting
and
dronkennes
,
and
so
the
day
of
the
Lord
come
vpon
you
vnawares
.
Again
,
Watch
&
pray
,
test
yee
enter
into
temptation
,
for
the
spirite
is
willing
,
but
the
flesh
is
weake
:
meaning
that
the
flesh
hauing
his
will
,
is
an
hinderance
to
the
good
motions
&
desires
of
the
Spirite
,
and
therefore
wee
should
not
pamper
such
an
enemy
.
Againe
,
there
is
a
Diuell
which
possessing
the
hearts
of
the
voluptuous
persons
goeth
not
out
,
but
by
fasting
and
prayer
.
S.
Paul
condemneth
pampering
of
the
flesh
,
as
a
worke
of
darknes
,
in
the
which
the
Diuell
dominiers
to
destroye
:
and
therefore
Saint
Peter
,
disswading
men
from
this
danger
,
exhorteth
them
to
be
Sober
and
Watch.
In
and
by
the
which
,
as
wee
see
the
daunger
of
voluptuousnes
and
carnall
lustes
:
so
are
wee
taught
the
true
vse
of
Pieties
Beame
,
and
perswaded
to
the
same
for
our
owne
good
.
The
Phisitians
when
they
be
willing
to
extenuate
men
after
repletions
or
corrupt
humors
of
body
,
The
order
of
extenuation
of
sinnes
.
Phisitian
.
prescribe
somtimes
sweatings
,
sometimes
vomits
,
sometimes
diets
,
sometimes
vnctions
,
somtimes
minutions
,
sometimes
cauterizings
,
sometimes
glysters
:
sometimes
exercises
,
somtimes
watchings
,
somtimes
potions
.
In
like
sort
the
sinner
which
is
spiritually
distempered
with
the
repletion
&
corruption
of
sinne
,
requireth
all
these
pointes
of
spirituall
medicine
,
as
whereby
he
may
be
macerated
and
prepared
for
health
.
The
sweatings
are
Agonies
,
sorowes
,
and
teares
:
the
vomits
are
confessions
:
the
dyets
are
abstinences
and
fastinges
:
the
vnctions
are
prayers
:
the
minutions
are
Almes-deedes
:
the
Cauterizings
are
persecutions
and
troubles
:
the
glysteres
are
the
remission
of
many
iniuries
:
the
exercises
are
lawfull
labours
,
and
workes
of
our
vocation
:
the
watchings
are
waking
to
vertues
,
and
the
withstanding
of
carnall
lusts
:
the
potions
are
the
worde
of
God
,
and
the
Crosse
of
Christ
,
which
are
called
the
water
of
life
,
and
the
cuppe
whereof
Christ
himselfe
drancke
with
his
Apostles
:
Thus
hath
the
Physitian
taught
vs
to
macerate
the
flesh
.
The
good
wife
teacheth
sinners
the
order
of
Mortification
.
The
like
Simbole
is
taken
from
the
good
wife
in
the
allaying
of
her
potte
,
which
beeing
on
the
fire
beginneth
to
boyle
ouer
.
First
,
shee
vncouereth
the
pot
.
Next
,
if
that
help
not
,
she
in
all
the
hast
bloweth
on
the
liquor
.
Thirdly
,
she
casteth
in
Salt
.
Fourthly
,
shee
allayeth
it
with
colde
water
.
Fiftly
,
shee
stirreth
it
with
the
Ladle
.
Sixtly
,
shee
with-draweth
the
fire
:
and
lastly
,
when
no
waye
else
serueth
,
shee
remooueth
the
pot
from
the
fire
.
In
like
sorte
,
the
sinner
swelling
in
repletion
,
and
ready
to
break
out
into
the
effects
of
voluptuousnes
,
is
aduised
:
First
,
to
acknowledge
and
confesse
his
sinnes
.
2.
To
pray
to
God
for
assistance
.
3.
To
hearken
to
the
worde
of
God
,
and
to
feare
his
Iudgements
.
4.
Applye
that
which
is
contrarie
to
the
humour
or
cause
of
the
sinne
.
5.
To
bee
diligent
in
some
honest
labour
of
exercise
.
6.
To
abstaine
from
the
voluptuousnesse
of
meates
and
drinkes
:
and
7.
To
withdrawe
our selues
from
all
those
occasions
of
our
sicknesse
and
daunger
.
All
these
things
require
a
meet
amplification
,
from
the
which
I
am
restrained
through
my
desire
of
breuity
to
auoide
tediousnes
.
Surely
this
is
that
strong
Beame
,
without
the
which
,
the
best
man
on
the
earth
often
falleth
,
and
is
annoyed
,
as
king
Dauid
and
king
Salomon
,
yea
,
as
Noah
and
Lot
did
,
being
replenished
with
wine
and
fleshly
securitie
.
Therefore
,
as
we
should
hearken
to
the
good
counsaile
of
our
SAVIOVR
and
his
Apostles
,
so
should
we
pray
to
the
LORD
with
Agur
,
Lord
giue
me
not
Pouertie
,
nor
Riches
:
feede
me
with
foode
conuenient
for
me
:
lest
I
be
full
and
denie
thee
:
and
say
,
Who
is
the
Lorde
?
CHAP.
XVIII
.
The
5.
part
of
the
Soole
,
is
the
Tractorie
.
THe
first
member
of
the
Spirituall
Soole
,
is
the
Hope
of
Remission
,
The
hope
of
Remission
.
signified
by
the
Tractorie
,
(
or
Lamb
,
as
som
call
it
)
which
necessarily
must
be
fastened
to
the
former
foure
,
lest
whiles
by
terrifying
the
sinner
with
continuall
threates
of
Gods
Iudgementes
and
Spirituall
corasiues
to
cast
him
downe
,
and
to
drawe
him
from
proude
presumption
,
hee
should
(
for
want
of
comforts
and
reliefe
,
)
be
drench't
in
vtter
despaire
:
yet
not
so
,
that
being
a
greeuous
offender
,
●ee
might
be
occasioned
to
presume
on
Mercie
,
but
,
that
knowing
both
his
sinnes
with
the
danger
and
horrour
thereof
,
&
repenting
,
he
should
not
be
ouerwhelmed
in
feare
,
but
hope
for
mercie
.
This
rule
Paul
obserued
wryting
to
the
Corinthians
,
who
hauing
terrified
them
,
by
laying
before
their
eyes
the
terrible
examples
of
Gods
Iudgements
on
the
auntient
Iewes
in
the
wildernes
,
to
breede
in
them
true
contrition
,
humility
,
confession
,
and
mortification
of
the
flesh
,
by
and
by
he
addeth
for
their
consolation
&
stay
;
There
is
no
tentation
hath
taken
you
,
but
such
as
belongeth
to
the
Nature
of
man
:
and
God
is
Righteous
,
who
will
not
suffer
you
to
be
tempted
aboue
your
power
.
And
this
hath
bene
the
custome
of
the
holy
Prophets
to
mixe
sweeet
things
with
sower
,
to
this
ende
,
that
whilest
they
sought
to
plaister
one
wounde
,
they
might
not
make
another
:
but
rather
(
one
thing
considered
with
another
)
they
might
heale
the
one
,
and
withstand
the
other
.
Therefore
haue
wee
also
thought
good
,
soone
after
those
fower
harde
Corasines
before
going
,
to
minister
this
godlie
Comfortatiue
,
the
Hope
of
Remission
,
which
animateth
the
sinner
to
followe
Pieties
Plough
,
for
Hope
is
Tò
en
Toīs
Senois
Phàrmacon
,
a
Remedie
in
all
hard
aduentures
,
as
said
Gregory
Nazianzen
Naz
:
ad
ciues
Naz
:
Aug:
in
Psal
104.
to
his
citizens
.
And
as
another
said
truly
,
Qui
gaudet
in
Spetenebit
&
rem
,
&c:
He
that
reioyceth
in
Hope
,
shall
also
enioy
the
thing
hoped
for
:
but
,
hee
that
is
without
Hope
,
cannot
obtaine
the
thing
.
In
regard
whereof
,
this
vertue
is
called
the
Mother
of
all
endeuours
and
studies
,
Hope
is
the
Mother
of
endeuours
.
Mater
conatuum
.
engendring
not
onely
the
will
,
but
also
the
endeuour
of
studying
,
working
&
prosecuting
that
which
is
commenced
.
By
this
,
the
Mariner
&
Merchant
passe
ouer
the
daungerous
Seas
,
hoping
to
returne
home
with
gaine
.
The
husbandman
teareth
vp
his
soile
and
laboureth
hardlie
in
the
field
,
in
Hope
to
gather
the
fruits
of
his
trauailes
.
The
Father
puts
forth
his
Sonne
in
a
farre
Country
at
his
great
charge
,
in
hope
hee
will
returne
home
a
learned
man
.
By
this
,
the
very
Rebell
sometimes
yeelds
himselfe
to
the
Princes
hand
,
in
hope
of
pardon
,
the
condemned
man
hopes
for
life
,
the
sick
man
seeing
the
Phisitian
,
lookes
for
health
:
&
to
all
men
,
the
greatest
solace
in
the
concourse
of
calamities
is
the
Hope
of
an
Alteration
:
Nazian:
Eccl
9.4
.
whereof
the
wise
man
said
,
To
the
liuing
there
is
hope
:
3.
Kind●●
of
Hope
.
and
therfore
a
liuing
dogge
is
better
then
a
dead
Lyon
.
By
this
are
wee
reteined
in
the
full
expectation
of
those
things
which
are
either
promised
or
wished
for
.
And
of
this
,
there
be
three
kindes
:
the
first
wherof
,
is
engendred
of
an
Opinion
:
the
second
of
certaine
Knowledge
:
the
third
of
Faith
.
The
Opinionate
hope
,
is
either
taken
from
the
report
of
the
worde
of
some
others
:
or
from
some
particular
examples
:
or
from
the
conceite
of
a
mans
owne
minde
,
and
is
indeede
nothing
but
a
bare
perswasion
,
and
often
prooued
deceitfull
and
vaine
.
The
next
,
is
that
which
Experience
hatcheth
,
as
whereby
men
hauing
tried
the
causes
by
their
effectes
,
hope
for
the
like
to
ensue
againe
.
The
third
springeth
of
Faith
,
The
vaine
hope
.
and
beeing
of
affinitie
to
the
seconde
,
expecteth
that
which
Faith
assureth
,
relying
on
Gods
promises
.
Againe
,
that
first
kinde
,
though
but
deceitfull
and
vaine
,
hath
drawen
many
men
forth
,
not
onely
to
the
contriuing
of
manie
vnlawfull
actions
;
Gen.
3.1
.
but
also
to
the
aduenture
of
diuers
&
sundry
hard
exploits
:
the
which
Pindare
considering
,
said
▪
that
manie
a
man
it
exalted
,
whom
vppon
a
sodaine
it
cast
downe
.
Heuah
,
hearkening
to
the
deceitfull
words
of
the
Serpent
,
Act.
12.
hoped
that
she
should
be
made
a
Goddesse
,
&
passing
wise
,
by
eating
of
the
forbidden
fruit
.
King
Herod
seeing
that
he
preuailed
in
his
purpose
,
against
Iames
the
brother
of
Iohn
,
hee
proceeded
further
,
and
tooke
Peter
also
,
hoping
hee
should
haue
had
therein
the
like
successe
:
arguing
thus
;
I
had
my
purpose
on
Iames
,
Ergo
I
shall
haue
the
like
on
Peter
.
Gen.
4.
Cayn
conceyted
so
well
of
himselfe
and
of
his
actions
,
that
if
Abel
his
brother
were
extinguished
,
he
hoped
he
should
be
the
onely
promised
Seede
of
the
woman
,
the
heire
of
the
world
,
and
liue
in
all
peace
.
The
like
hope
had
Absalom
against
his
Father
Dauid
:
2
Sam.
15
Mat
:
2.
So
the
other
Herod
hoped
that
in
the
murthering
of
the
Innocent
children
,
hee
should
also
murther
Christ
,
and
ouerthrowe
his
kingdome
.
But
(
as
the
wise
man
saith
)
Whiles
the
vngodly
hope
to
haue
a
friend
of
vnrighteousnes
,
Sap.
2.16
.
&
5.14
.
Iob.
8
9.
Ia
:
1.10
.
they
come
to
nought
:
for
the
hope
of
the
vngodly
is
like
the
drye
thistle
flower
or
dust
,
which
is
blowen
away
of
the
winde
,
&
●ike
a
thinne
scumme
that
is
scattered
abroade
with
the
storme
,
and
as
the
smoke
that
the
winde
disperseth
,
and
as
the
remembrance
of
him
that
passeth
&
taryeth
but
for
a
day
.
2
The
more
certaine
hope
.
The
second
kinde
of
hope
is
more
assured
,
for
that
it
is
taken
from
the
certaine
knowledge
or
experience
of
things
,
as
wherby
men
of
the
same
causes
hope
for
the
like
effects
:
as
from
the
fire
heate
:
from
the
water
moisture
:
from
the
Sunne
light
:
and
from
the
night
darknes
.
So
in
things
diuine
and
spirituall
,
from
Gods
loue
we
expect
grace
,
&
vpon
our
true
repentance
,
the
mercy
of
God
.
Thus
we
hope
as
God
is
our
Father
,
and
we
are
his
children
,
that
hee
will
prouide
for
vs
,
according
to
his
good
nature
,
and
his
louing
kindnes
to
others
his
children
.
Thus
Paul
consolated
the
Corinthians
2.
Cor
1.7
in
their
affliction
.
Our
hope
(
saith
he
)
is
stedfast
concerning
you
,
in
as
much
as
we
know
,
that
as
yee
are
partakers
of
the
sufferings
,
yee
shall
also
be
partakers
of
the
Consolation
:
hee
addeth
:
for
wee
would
not
haue
you
ignorant
of
our
afflictions
,
&c:
because
wee
should
not
trust
in
our selues
,
but
in
God
,
who
deliuered
vs
from
so
great
a
death
:
and
thus
hee
would
thereof
conclude
:
therefore
hee
wil
also
deliuer
you
,
who
haue
the
same
God
for
your
Father
:
who
are
professours
of
the
same
cause
:
who
are
partakers
of
the
same
afflictions
with
vs
.
Thus
the
poore
prodigall
Sonne
,
Luke
15.
vpon
certaine
knowledge
of
his
good
Fathers
nature
and
loue
,
returned
home
,
hoping
to
finde
the
fruits
thereof
towards
himselfe
.
1.
King
.
20.32
.
Thus
the
Assyrians
,
hauing
experienced
the
mercifull
heartes
of
the
Kings
of
Israel
,
came
and
submitted
themselues
to
the
King
with
halters
on
their
neckes
.
And
thus
the
people
hauing
tried
and
found
the
great
vertue
of
healing
in
the
Lord
Iesus
,
and
his
Apostles
,
came
&
presented
their
sick
before
him
and
them
,
in
hope
of
helpe
.
Such
arguments
we
finde
aboundant
,
as
in
the
holy
Scriptures
,
so
chiefly
in
Dauids
Psalmes
Psal
37.
and
sayings
,
among
the
which
,
that
is
notable
,
where
hee
saith
:
I
haue
bene
yong
,
and
now
I
am
old
,
yet
I
neuer
saw
the
righteous
forsaken
:
thereof
he
would
conclude
,
therefore
I
hope
hee
will
not
forsake
me
,
which
am
a
righteous
man
in
this
,
that
my
sinnes
are
pardoned
,
and
I
depend
on
him
by
my
faith
.
Againe
,
hee
saith
:
The
righteous
man
is
mercifull
.
As
if
hee
wold
argue
:
This
is
a
righteous
man
:
ergo
,
I
hope
he
will
shew
me
mercy
.
For
I
find
it
truly
tried
,
that
from
righteousnes
,
issueth
mercy
.
This
is
a
good
hope
,
and
of
neere
affinitie
with
that
which
followeth
,
3.
The
best
kinde
of
hope
,
and
chiefly
he●e
required
.
which
rising
of
a
true
faith
in
Iesus
Christ
,
is
defined
the
sure
expectation
of
those
good
things
promised
vs
in
the
holy
Gospel
:
as
namely
,
remission
of
our
sinnes
,
the
righteousnesse
of
Christ
,
the
gratious
aide
and
help
of
God
in
all
our
afflictions
,
the
mitigation
of
our
sorrowes
and
calamities
,
a
glorious
victory
ouer
sinne
and
the
diuell
,
and
the
inheritance
of
life
euerlasting
,
according
to
the
fore
knowledge
and
good
will
of
God
in
his
Sonne
.
Rom.
8.
This
is
that
which
fortifieth
patience
,
&
perswadeth
the
verie
groaning
creature
to
abide
&
serue
vntill
the
day
of
the
adoption
of
Gods
children
.
In
this
hope
said
Dauid
I
beleeue
verily
to
see
the
goodnesse
of
God
in
the
land
of
the
liuing
.
In
the
same
said
Iob
,
Iob.
●4
.
I
know
that
my
Redeemer
liueth
,
and
that
I
shal
rise
againe
in
the
last
day
,
and
shal
be
couered
with
my
skinne
,
Heb.
11
and
shall
see
God
.
In
this
,
the
ancient
fathers
trauailed
patiently
towardes
the
Citie
of
the
Saintes
,
before
they
obtained
the
promises
.
This
is
that
Helmet
of
Saluation
whereof
St.
Paul
speaketh
in
the
furniture
of
a
true
Christian
,
Ephes.
6
Omnium
prorum
spes
,
&c.
and
the
only
hope
of
all
the
godly
(
as
not
only
Augustine
,
but
the
Apostle
writeth
that
we
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
hee
is
the
propiciation
for
our
sinnes
.
For
whensoeuer
the
vngodly
shall
forsake
his
own
waies
,
and
the
vnrighteous
his
owne
imaginations
,
and
turne
againe
vnto
the
Lord
,
the
Lord
(
through
this
his
Sonne
)
shall
be
mercifull
vnto
him
,
for
hee
is
verie
ready
to
forgiue
:
yea
,
hee
will
put
all
his
wickednesse
out
of
his
remembrance
:
as
the
holy
Prophets
testifie
.
Therfore
is
this
part
worthily
likened
to
the
Tractorie
,
by
the
which
all
Christians
are
not
only
consolated
in
their
great
sorrow
:
but
also
drawne
forth
&
encouraged
in
the
workes
of
their
vocation
,
to
follow
Christ
their
Maister
(
though
vnder
the
Crosse
)
towards
euerlasting
life
.
CHAP.
XIX
.
The
sixt
part
of
the
Soole
,
is
the
ground-Rise
.
AFter
the
Contrition
,
Humiliation
,
Confession
,
Maceration
,
&
Hope
of
Remission
,
there
needeth
Christian
Patience
:
6.
Christian
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
sustaine
and
ouercome
with
an
equall
mind
all
aduerse
&
hard
aduentures
whatsoeuer
:
the
which
therefore
our
Sauiour
commended
to
his
Disciples
in
the
middest
of
their
afflictions
and
troubles
in
this
worlde
,
Mat.
●4
.
Iam.
5.7
.
saying
:
In
patience
yee
shall
possesse
your
souless
:
the
like
hath
Iames
:
Be
yee
pattent
therefore
brethren
vnto
the
comming
of
the
Lorde
.
And
this
is
signified
by
the
Grownd-Rise
in
the
Soole
of
Pieties
Plough
.
This
is
that
peece
of
timber
which
is
fastened
to
the
foote
of
the
broadhale
:
and
serueth
not
only
for
an
ayd
to
that
part
in
the
staying
vp
of
the
earth
which
the
Culter
hath
opened
,
but
also
,
for
the
beating
of
the
stones
,
clods
and
earth
,
from
the
bottome
of
the
furrow
,
and
indeede
standeth
in
the
place
of
the
mightiest
assaultes
of
those
manifolde
oppositions
,
the
which
notwithstanding
being
of
that
force
(
though
of
no
great
bignes
)
it
slideth
forth
with
the
Soole
,
and
passeth
on
in
the
worke
pretended
,
leauing
all
those
stones
,
cloddes
,
and
rased
earth
behinde
it
,
as
that
valiant
victor
which
hauing
slain
his
enemie
in
the
field
,
passeth
ouer
him
,
and
lets
him
there
lie
.
And
of
that
nature
and
force
is
Patience
,
which
therfore
is
defined
,
a
voluntarie
and
daily
sustentation
and
tolleration
of
very
difficult
and
hard
thinges
for
the
sake
of
honestie
&
vtility
:
or
(
after
the
Philosophers
)
an
obedience
to
Reason
,
in
bearing
those
hard
aduentures
which
Reason
perswadeth
to
bee
borne
,
and
not
daunted
with
sorrow
,
that
a
man
should
yeeld
to
do
or
commit
any
thing
against
vertue
,
notwithstanding
he
should
die
or
suffer
any
pain
whatsoeuer
.
Neither
are
such
esteemed
patient
persons
,
which
ouercome
with
sorrow
,
are
perswaded
to
perpetrate
that
which
is
not
agreeable
to
Iustice
or
any
other
vertues
.
But
the
Fathers
of
our
Church
defining
the
right
Christian
and
true
Patience
,
the
same
(
which
is
here
required
)
haue
strengthened
it
with
the
diuine
loue
in
Iesus
,
without
the
which
all
patience
is
painefull
,
and
euery
affliction
intollerable
.
Hee
therefore
which
gladly
beareth
all
labours
,
Cassiodor
.
True
Patience
and
her
off●ce
.
afflictions
and
griefes
,
laide
on
him
in
this
life
,
in
the
hope
of
those
good
thinges
which
are
to
come
vnto
him
,
and
for
the
loue
of
GOD
in
Christ
,
is
a
right
patient
man
.
Hee
beareth
,
not
against
his
will
,
or
perforce
,
but
willingly
and
gladly
:
not
pleasures
,
but
paines
:
not
in
hope
of
worldly
promotion
,
but
of
the
good
things
of
the
life
to
come
:
not
for
the
loue
of
the
world
,
diuell
or
flesh
;
but
for
the
loue
of
God
:
that
not
deserued
by
that
suffring
,
or
any
his
merits
,
but
in
Iesus
Christ
.
This
therefore
is
that
vertue
(
indeede
)
which
obeyeth
God
,
in
bearing
all
afflictions
which
the
Lorde
commandeth
him
to
beare
,
and
therein
is
not
broken
with
sorrow
,
as
that
wee
woulde
endeuour
any
thing
against
Gods
will
,
or
grudge
at
those
his
corrections
.
For
it
is
the
office
of
Patience
to
mollifie
all
sorrowes
by
the
acknowledging
of
Gods
will
,
and
the
consideration
of
the
gladnesse
of
his
Spirit
,
to
retaine
hope
of
good
deliuery
from
troubles
through
Christ
:
to
desire
of
God
mitigation
,
&
ease
,
according
to
that
saying
of
the
Psalmist
,
Waite
on
the
Lord
,
and
keepe
his
waies
,
and
he
wil
promote
thee
,
thou
shalt
see
it
.
Iohn
Chrisostome
Chrysostome
.
gathereth
nine
degrees
of
this
Ground-Rise
.
The
first
degree
is
,
that
a
man
beginne
not
to
doe
any
Iniustice
.
Next
,
that
hee
reuenge
not
his
enemie
with
the
like
.
Thirdly
,
that
he
do
not
that
which
himself
hath
suffered
,
to
him
that
molested
him
,
but
to
surcease
.
Fourthly
,
to
expose
himselfe
to
the
sufferance
of
iniuries
.
Fiftly
,
to
offer
himselfe
againe
to
the
like
.
Sixtly
,
not
to
hate
him
that
wrongs
him
.
Seuenthly
,
but
to
loue
him
.
Eightly
,
to
doe
him
good
.
Ninthly
,
to
pray
for
him
.
These
pointes
are
taken
from
the
Doctrine
of
Christ
,
Mat.
5
.
3●
.
which
hee
preached
to
his
Disciples
on
the
Mount
:
I
say
vnto
you
(
saith
he
)
Resist
not
euill
:
but
whosoeuer
shal
smite
thee
on
thy
right
cheeke
,
turne
to
him
the
other
also
:
And
if
any
man
will
sew
thee
at
the
law
,
&
take
away
thy
coate
,
let
him
haue
thy
cloake
also
:
and
whosoeuer
will
compell
thee
to
goe
a
mile
,
goe
with
him
twaine
.
Againe
,
Loue
your
enemies
:
blesse
them
that
curse
you
:
doe
good
to
them
that
hate
you
pray
for
them
which
hurt
you
,
and
persecute
you
.
This
hee
saith
,
to
teach
how
farre
off
wee
should
bee
from
reuenge
&
murmour
:
and
that
wee
should
rather
be
contented
to
beare
yet
more
and
greater
wrongs
and
troubles
,
then
to
study
or
endeuour
to
reuenge
or
grudge
against
that
which
we
haue
already
laide
on
vs
.
Our
Lord
to
perswade
to
this
vertue
,
produceth
one
sound
reason
:
That
you
may
be
the
children
of
your
Father
which
is
in
heauen
.
As
if
hee
said
:
God
is
patient
and
long
suffering
:
he
is
your
Father
,
yee
are
his
children
:
it
is
meete
that
yee
should
therein
be
conformed
to
your
father
,
which
saith
;
Be
ye
holy
,
as
I
am
holy
.
Christ
might
haue
produced
the
example
of
Iob
,
that
patient
man
,
as
Iames
did
:
or
of
Abraham
,
of
Ioseph
,
or
of
Moses
,
as
Stephen
,
and
Paul
did
:
yea
,
he
might
haue
brought
his
owne
example
,
who
(
as
the
Scripture
testifieth
)
being
stricken
,
he
strooke
not
again
,
God
is
called
Patie●t
but
patiently
bare
our
sinnes
and
our
punishments
in
his
body
on
the
tree
:
and
was
the
most
perfect
patterne
of
this
vertue
,
farre
beyond
all
them
that
euer
liued
in
the
world
:
but
he
bringeth
forth
God
his
naturall
father
,
and
our
heauenly
father
:
and
as
he
declared
therein
both
his
true
nature
and
obedience
to
his
naturall
father
:
so
would
hee
that
we
also
through
him
should
bee
therein
conformed
and
made
like
to
our
heauenly
father
,
and
might
thus
argue
:
God
is
patient
,
and
he
is
my
Father
:
therefore
am
I
also
patient
,
which
am
his
sonne
.
God
is
patient
,
and
hee
is
your
Father
:
and
I
am
patient
,
which
am
his
Sonne
,
and
your
Brother
,
and
Sauiour
.
Therefore
should
yee
also
be
patient
which
are
his
children
,
and
my
brethren
,
and
by
me
preserued
.
Againe
,
God
is
patient
to
you
ward
,
therefore
should
ye
also
be
patient
,
not
only
towards
him
,
but
also
one
towards
an
other
of
you
.
And
surely
,
as
the
Soole
is
imperfect
,
without
the
Ground-Rise
:
neither
can
a
Christian
be
a
sufficient
labourer
in
the
Lords
field
,
or
meete
qualified
for
this
Spirituall
Plough
,
without
patience
.
For
by
this
,
hard
things
are
easie
:
grieuous
matters
are
made
tollerable
,
and
sowre
thinges
seeme
sweete
.
The
contrition
of
the
heart
,
the
humiliation
of
the
minde
:
the
confession
of
the
mouth
,
the
narration
of
the
flesh
,
and
the
hope
of
remission
,
is
mightily
confirmed
and
established
by
this
Christian
vertue
.
Therefore
let
vs
harken
therein
to
the
Lord
and
his
holy
Apostles
,
which
exhort
and
perswade
vs
to
helpe
on
the
Plough
,
with
this
powerfull
Ground-rise
.
CHAP.
XX.
The
seuenth
part
of
the
Soole
,
is
the
broad
Hale
.
THe
sixt
member
of
the
spiritual
Soole
,
Conuersion
of
mind
.
is
called
Stiua
,
and
englished
the
Handle
,
or
Hale
,
on
the
which
the
Plough-man
holding
his
hand
by
winding
and
wilding
the
same
,
turneth
the
Soole
,
and
correcteth
the
worke
,
comparable
therein
to
the
Mariner
,
who
holding
the
Helme
of
his
Shippe
,
turneth
about
the
same
,
and
correcteth
the
errour
of
his
course
at
his
pleasure
.
And
of
this
(
as
hauing
a
double
vse
)
there
be
two
sorts
,
as
whereon
either
hand
of
the
Plough-man
might
leane
for
the
better
framing
of
the
worke
.
The
one
is
called
the
Broad
handle
,
the
other
the
Round-handle
:
to
the
former
is
fastened
that
which
is
called
the
Ground-rise
,
by
the
which
the
furrow
is
cast
vp
and
fully
perfected
:
and
this
noteth
the
Conuersion
of
the
minde
:
as
the
other
the
correction
of
the
action
:
both
the
which
are
no
lesse
necessarie
,
then
the
turning
of
the
turfes
,
and
amendement
of
the
faults
.
For
the
turfe
being
thereby
loosed
from
the
ground
,
must
bee
altred
,
as
that
which
was
before
downeward
,
turned
vpward
,
and
that
which
was
vpward
turned
downe
.
Againe
,
by
this
kind
of
correction
,
that
which
was
old
,
must
be
renewed
,
and
the
spinie
turse
changed
into
a
gentle
soyle
.
But
first
of
the
former
.
By
this
is
meant
the
altring
of
the
affection
,
and
the
conuersion
of
the
minde
.
It
is
well
knowne
,
that
the
mind
in
his
right
nature
is
the
same
by
whose
light
all
inferiour
vertues
are
directed
and
gouerned
,
and
by
the
which
(
beeing
well
qualified
)
a
man
is
made
able
to
iudge
betweene
truth
and
falshood
,
good
and
euill
.
But
without
this
(
as
deuoide
of
reason
,
which
hath
her
seate
in
the
minde
)
a
man
is
comparable
to
the
perishing
beast
.
Here
was
it
where
the
Lord
imprinted
the
image
of
his
nature
,
and
happy
had
bin
our
condition
,
had
not
that
soueraigne
image
bene
taken
from
sinful
man
.
But
(
as
saith
the
Wise
man
)
Man
sought
out
many
inuentions
:
yea
,
the
Serpent
as
a
venemous
Salamander
infected
this
part
of
mans
soule
,
which
being
therby
as
the
roote
of
a
tree
poisoned
,
could
thenceforth
naturally
yeeld
no
wholesome
fruit
.
Isa.
●7
.
●0
Rom.
1.18
Thus
man
hauing
his
minde
surcharged
in
most
pittifull
wise
,
fel
out
of
his
wit
,
as
one
cast
into
a
lewd
minde
,
in
the
vanity
whereof
he
walked
,
hauing
his
cogitation
darkened
,
and
became
a
stranger
from
the
life
of
God
,
through
the
ignorance
that
is
in
him
.
But
seeing
the
Lorde
is
willing
man
should
be
restored
and
brought
home
,
he
giueth
him
by
his
spirite
,
an
alteration
of
mind
,
being
chaunged
from
euill
to
good
:
from
the
diuell
to
God
.
And
this
God
chiefly
required
in
that
word
of
the
wise
man
;
My
sonne
,
giue
me
thine
heart
:
for
hauing
thine
heart
,
I
shall
easily
haue
thy
body
also
.
Mans
hart
and
mans
minde
.
We
may
here
note
,
that
the
minde
,
and
the
heart
of
man
,
doe
often
signifie
one
and
the
same
thing
in
the
Scripture
,
as
the
fountaine
or
roote
of
all
his
cogitations
,
words
,
actions
and
endeuours
.
Adam
had
turned
his
minde
or
heart
from
God
,
when
he
listned
to
his
wife
,
and
turned
to
the
Serpent
:
but
then
he
began
to
turne
againe
,
when
hee
ackowledged
his
sinne
,
and
sought
to
the
Lorde
for
mercie
.
The
Israelites
in
the
Wildernesse
had
forgotten
God
that
made
them
:
but
then
they
began
to
remember
him
,
and
to
chaunge
their
mindes
,
when
they
began
to
repent
.
So
the
Iewes
captiued
in
Babylon
for
their
auersion
&
forgetfulnes
of
God
,
Psal.
137.
began
at
length
to
turne
towardes
him
,
and
remember
Sion
.
Thus
also
Manasses
,
and
Dauid
,
and
Salomon
,
and
Peter
,
and
Paul
,
turned
from
their
former
wicked
liues
,
wherein
they
had
offended
the
Maiestie
of
God
,
and
came
home
againe
,
humbly
acknowledging
their
errours
.
And
this
is
that
which
our
Sauiour
teacheth
in
the
comming
home
of
the
lost
Sonne
to
his
Faher
,
against
whom
he
had
sinned
,
being
now
of
another
minde
and
constitution
then
he
was
when
hee
went
from
home
.
Saint
Paul
perceiuing
not
only
the
praise
but
the
profit
of
this
good
alteration
,
desired
the
Romans
by
the
tender
mercies
of
God
,
to
be
changed
by
the
renewing
of
their
mindes
.
Rom.
12.2
1.
And
S.
Peter
Pet.
4.1
put
for
our
example
Christ
Iesus
,
to
whom
hee
would
wee
should
in
minde
bee
conformed
.
Ier.
31.
And
this
the
Prophet
vnderstoode
in
the
person
of
the
children
of
Ephraim
,
who
had
beene
estranged
from
Gods
grace
,
and
now
desired
to
bee
reclaimed
and
receiued
into
fauour
againe
,
saying
:
Conuert
thou
me
,
and
I
shall
be
conuerted
,
for
thou
art
the
Lord
my
God
.
But
Dauid
,
Wee
neede
new
harts
.
to
shew
the
manner
of
this
action
,
desired
God
to
create
in
him
a
new
heart
,
and
renew
the
right
spirit
within
him
.
Where
note
,
that
this
worke
must
bee
framed
not
of
any
thing
in
our selues
,
but
another
heart
is
to
be
created
,
that
is
,
not
made
or
framed
of
that
older
heart
,
but
created
,
that
is
,
of
nothing
by
a
new
worke
:
for
the
word
to
create
,
is
to
make
something
(
not
,
ex
praeiacente
materia
,
but
)
of
nothing
.
For
so
indeed
need
we
to
haue
new
made
hearts
,
that
the
holy
Spirit
may
againe
be
renewed
to
vs
in
the
same
.
For
it
is
certaine
,
that
wee
haue
turned
away
from
the
Lord
,
with
the
Prodigall
Sonne
,
and
louing
darknesse
more
then
light
,
haue
thought
the
pleasures
of
sinne
for
the
time
,
better
then
the
diuine
graces
which
last
for
euer
:
wherein
wee
must
confesse
with
Dauid
&
Daniel
,
that
we
haue
egregiously
erred
,
transgressed
,
and
offended
against
God
and
the
Angells
.
But
now
wee
are
better
resolued
,
and
thinking
more
reuerently
of
the
Lord
in
goodnes
,
are
by
this
,
readie
to
renew
our
former
loue
,
and
turning
our
hearts
againe
vnto
our
God
,
doe
endeuour
to
serue
him
in
singlenesse
of
minde
.
This
is
that
which
the
Prophet
Ioel
would
perswade
,
when
hee
saith
;
Rent
your
hearts
and
not
you
garments
,
Ioel.
2.13
.
and
turne
to
the
Lord
your
God
.
Loe
this
is
that
first
Plough-handle
,
and
such
is
the
true
vse
thereof
.
Now
let
vs
consider
of
the
second
.
CHAP.
XXI
.
The
eight
part
of
the
Soole
,
is
the
round-Hale
.
BY
the
former
handle
of
the
Soole
,
called
also
the
Broade
Hale
,
is
signified
the
turning
about
,
7
Correction
of
the
words
and
works
,
&c.
and
correction
of
the
heart
,
minde
,
and
inwarde
affection
of
the
Soule
.
Now
by
this
second
,
called
the
Round-hale
,
there
is
noted
also
a
correction
of
mans
words
,
workes
,
actions
,
conditions
,
and
endeuours
,
that
therein
the
conuersion
might
be
not
onely
in
the
minde
or
inward
man
;
but
also
without
in
the
members
,
&
so
in
the
whole
man
is
a
perfect
conuersion
,
answerable
not
onely
to
the
Greeke
Metonoiah
,
but
also
to
the
Hebrue
Teschubah
,
the
altring
or
renewing
not
onely
of
the
minde
,
but
of
the
whole
man
.
That
is
the
meaning
of
the
Prophet
,
when
hee
saith
:
Turne
againe
vnto
the
Lord
:
Conuert
thou
vs
,
and
we
shall
be
conuerted
.
The
order
thereof
wee
may
learne
from
the
practise
of
the
cunning
Phisitian
,
who
endeuouring
to
alter
the
constitution
of
his
sicke
Patient
,
applieth
to
cold
causes
,
hotte
medicines
;
and
to
hotte
humours
,
colde
things
:
as
that
with
the
cause
of
euery
maladie
,
The
order
of
conuersion
.
might
with
his
contrary
be
best
maistred
and
suppressed
:
the
like
we
may
take
from
the
vsage
of
the
husbandman
,
who
into
his
hungry
fields
brings
the
fattest
soyle
,
into
snapy
and
wet
places
hotte
lime
,
ashes
and
sand
,
into
high
earth
the
sound
marrle
,
and
into
stony
ground
,
the
cleanest
worthe
.
Euen
so
in
this
conuersion
,
it
is
required
,
that
against
wicked
vices
,
there
be
opposed
all
godly
vertues
.
Thus
taught
our
Sauiour
Christ
,
who
came
into
the
world
to
saue
sinners
,
and
thereto
(
as
Simeon
prophecied
)
to
be
the
downe-falling
,
Luk.
●
.
and
the
vprising
of
many
in
Israel
:
which
is
meant
not
onely
of
sundrie
persons
diuersly
affected
,
to
whom
he
allots
a
contrary
retribution
,
but
also
of
one
and
the
same
singular
person
or
persons
in
whom
he
destroyeth
the
kingdome
of
sinne
,
that
in
the
same
he
might
set
vp
and
establish
the
kingdome
of
righteousnesse
.
And
in
this
hee
wrought
the
ruine
of
pride
,
by
his
humility
:
the
ruine
of
auarice
,
by
his
liberalitie
:
the
ruine
of
luxury
,
by
his
chastitie
:
the
ruine
of
enuie
,
by
his
charitie
:
the
ruine
of
gluttony
,
by
his
sobrietie
:
the
ruine
of
wrath
,
by
his
patience
:
the
ruine
of
sloath
,
by
his
diligence
:
in
a
word
,
the
ruine
of
all
wickednesse
,
by
his
righteousnesse
.
A
certaine
man
endeuouring
to
perswade
to
this
patterne
,
counselled
,
as
thus
translated
:
Vnto
the
sicknesse
of
the
Soule
,
the
contraries
apply
:
Giue
Niggard
of
thine
owne
,
thou
wanton
,
bend
to
chastitie
.
Turne
Enuie
into
loue
,
and
Pride
to
good
humilitie
:
Yeeld
Glutton
to
Sobrietie
,
thou
wrathfull
,
patience
loue
:
In
fine
,
to
bridle
youthfull
flesh
,
the
Rodde
of
Nurture
proue
.
Luk.
3.5
.
This
rule
taught
Iohn
the
Baptist
in
his
preaching
of
Repentance
:
Let
euery
hill
bee
brought
lowe
:
let
euery
valley
bee
filled
vp
:
let
thinges
which
are
crooked
be
made
straight
,
and
that
which
is
rough
be
made
plaine
.
The
same
Ezechiel
hath
without
a
metaphor
,
saying
:
Ezec.
18.21
.
Let
the
vngodly
man
turne
away
from
his
vngodlinesse
,
and
doe
the
thing
that
is
right
.
And
Daniel
counsailing
Nabuchadnezar
thus
.
Breake
off
thy
sinnes
by
righteousnesse
:
Dan.
4.
and
thine
iniquitie
by
mercie
.
The
meaning
is
,
that
men
should
cast
away
the
deedes
of
darkenesse
,
and
put
on
the
armour
of
light
:
that
the
errour
of
their
liues
might
bee
redressed
,
and
themselues
turned
to
the
truth
,
and
brought
from
the
power
of
Sathan
,
vnto
the
Lord
their
God
.
This
is
the
enkindling
of
the
blacke
cole
,
which
hauing
fire
in
it
,
shineth
bright
:
yea
,
this
is
the
well
culturing
of
mans
vntrimmed
land
,
wherby
the
face
and
forme
thereof
being
changed
,
renewed
,
and
all
things
perfected
,
hee
is
made
liable
both
in
body
and
minde
to
the
heauenly
and
soueraigne
seede
.
Howbeit
,
we
must
neuer
forget
this
,
that
both
the
beginning
,
the
proceeding
,
and
the
effecting
of
this
holy
worke
of
mans
Conuersion
,
is
not
of
mans
owne
will
or
abilitie
:
but
that
which
belongeth
onely
to
his
grace
,
who
hath
created
him
,
and
by
his
Spirite
in
his
Sonne
,
renueth
them
which
belong
vnto
his
kingdome
.
The
necessitie
and
manner
of
the
Lords
diuine
worke
therein
,
hee
declareth
in
his
disputation
with
Nichodemus
,
concerning
the
same
,
saying
:
Verily
,
verily
,
I
say
vnto
thee
,
Io.
3.5
.
except
that
a
man
be
borne
of
water
,
and
of
the
Spirite
,
he
cannot
enter
into
the
kingdome
of
God
.
Where
he
meaneth
the
Spirituall
water
,
whereby
wee
are
baptized
by
the
holy
Ghost
into
newnesse
of
life
.
The
which
being
an
especial
worke
of
God
,
not
onely
aboue
mans
abilitie
,
but
farre
beyond
his
wisedome
to
conceiue
,
he
is
bound
to
ascribe
the
praise
thereof
vnto
the
Lorde
,
and
with
continuall
inuocations
and
praiers
,
desires
of
his
goodnesse
,
that
as
hee
is
most
willing
to
worke
this
conuersion
in
vs
by
his
Spirite
,
we
may
not
any
way
refuse
the
good
motions
of
the
same
,
but
euermore
yeeld
our selues
readie
both
in
minde
and
members
,
to
suppresse
vices
,
by
the
exercises
of
holy
vertues
,
and
to
turne
away
from
all
euill
,
to
follow
and
encline
vnto
all
that
is
good
,
by
the
helpe
and
grace
of
God
,
in
his
sonne
Iesus
.
CHAP.
XXII
.
The
ninth
part
of
the
Soole
,
is
the
Chaine
.
8
The
combination
of
Vertue
.
AFter
the
two
Hales
or
Handles
,
wee
regard
the
Chaine
,
or
Iron-Rope
,
the
which
being
fastned
to
the
Tractorie
,
and
grapled
to
the
yokes
,
the
whole
Soole
is
pulled
forth
by
the
Oxen
.
This
Chaine
or
Rope
is
made
of
many
Rings
,
or
linckes
,
fastened
one
within
an
other
,
so
as
one
of
them
being
drawn
forth
,
all
the
other
must
of
necessitie
follow
.
To
such
a
matter
aymed
those
auncient
,
The
three
Graces
.
wise
,
and
gratefull
men
,
who
framed
their
three
(
Xarisetes
or
Graces
,
so
as
Xaris
charin
pherei
)
One
grace
held
,
supported
,
or
prouoked
an
other
.
By
this
,
is
fitly
depainted
the
true
combination
&
prouocation
of
those
motions
which
are
agreeable
to
the
lawe
of
God
,
inspired
and
kindled
by
his
diuine
Spirite
:
yea
,
those
very
heauenly
vertues
and
graces
which
are
deriued
vnto
vs
,
by
a
measure
from
the
fulnesse
of
Christ
,
and
are
appointed
to
sustaine
and
followe
one
an
other
in
these
persons
regenerate
.
Of
this
spake
Saint
Iohn
,
when
he
saide
,
that
From
his
fulnesse
,
we
all
receiue
Grace
,
Ioh.
1.
vpon
Grace
:
or
,
one
vertue
following
an
other
.
And
no
doubt
,
of
the
same
spake
Paul
,
when
hee
would
,
that
such
as
beleeued
,
should
thereto
adde
,
not
onely
vertue
,
but
Proceede
from
vertue
to
vertue
:
that
is
,
to
adde
one
vertue
to
an
other
,
vntill
they
were
made
perfect
in
Christ
.
But
Saint
Peter
iumpeth
iust
to
the
Graces
,
1.
Pet.
15.
and
numbreth
vp
sixe
particular
Linckes
for
this
Chaine
,
saying
:
Giue
yee
all
heede
,
that
yee
minister
in
your
faith
,
vertue
:
in
your
vertue
,
knowledge
:
in
your
knowledge
,
temperance
:
in
your
temperance
,
godlinesse
:
in
your
godlinesse
,
brotherly
kindenesse
:
in
your
brotherly
kindenesse
,
loue
.
Whereas
hee
saith
,
Giue
ye
all
heede
,
that
ye
minister
in
your
faith
vertue
,
&c.
He
meaneth
not
,
that
the
power
of
the
action
,
or
the
disposition
of
these
vertues
is
our
owne
:
but
that
as
we
should
neither
resist
the
holy
motions
of
the
Spirite
offered
vs
,
nor
receiue
the
graces
of
God
in
vaine
:
so
we
should
gladly
yeeld
our selues
vnto
the
Lorde
,
and
receiue
by
the
hande
of
a
liuely
saith
,
from
his
goodnesse
,
Grace
vpon
Grace
,
and
Vertue
vpon
Vertue
:
as
such
,
as
being
well
taught
,
vnder
our
heauenly
Father
,
might
honour
and
serue
him
in
holinesse
and
righteousnesse
.
Loe
this
is
that
infringeable
Chaine
of
Pieties
Plough
,
comparable
to
that
compleat
armour
of
God
,
the
which
S.
Paul
would
a
Christian
should
put
on
,
and
the
which
in
this
Chaine
,
Ephes.
6.
are
aptly
lincked
and
framed
together
.
Whereof
the
first
is
Veritie
:
the
next
,
Righteousnesse
:
the
third
,
Readinesse
for
the
Gospell
:
the
fourth
,
Faith
:
the
fift
,
Hope
:
the
sixt
,
Gods
word
:
the
seuenth
,
Praier
,
&c.
This
Chaine
is
so
necessarie
for
the
Spirituall
Plough-man
,
as
that
without
it
,
the
Plough
cannot
proceed
:
but
hauing
this
holy
combination
,
and
prouocation
of
all
Vertues
,
the
Plough
proceedeth
with
good
speede
,
and
all
prosperitie
,
as
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
CHAP.
XXII
.
The
tenth
part
of
the
Soole
,
is
the
further
wheele
.
IN
Pieties
Plough
,
there
be
two
Wheeles
,
as
wheron
the
Beame
is
carried
by
the
Axell
,
9
Meditation
profitable
.
and
the
Soole
more
stedily
directed
forth
in
the
land
.
Albeit
that
in
some
places
,
the
fields
are
turned
by
the
Soole
,
without
wheeles
:
yet
,
as
the
Husbandman
findeth
the
commoditie
,
so
doth
he
commend
the
right
vse
of
the
same
.
The
two
wheeles
of
this
Plough
,
are
the
profitable
Meditation
,
and
the
continuance
of
the
good
action
:
both
the
which
the
holy
Psalmist
described
and
commended
in
that
blessed
man
,
Psal.
1.
whose
delight
is
in
the
Law
of
the
Lord
,
and
in
that
Law
is
exercised
both
day
and
night
.
The
former
,
is
that
remission
of
the
minde
according
to
nature
,
from
thinges
which
are
without
ad
principatum
,
to
the
chiefe
rule
or
head
:
which
then
is
most
profitable
when
it
hath
for
his
chiefe
obiect
the
best
and
most
profitable
things
,
in
the
consideration
whereof
a
man
may
be
taught
,
instructed
,
and
edified
in
that
which
is
of
like
nature
,
for
the
glory
of
God
&
his
owne
safetie
.
And
well
is
this
vertue
likened
to
the
Wheele
in
three
points
.
First
,
for
the
figure
:
secondly
,
for
the
coniunction
:
thirdly
,
for
the
motion
thereof
.
The
figure
is
round
by
the
which
(
as
the
Philosophers
note
perfection
)
wee
may
vnderstand
the
soundnesse
of
holy
Meditation
:
for
as
the
wheele
is
of
euery
part
perfect
,
as
that
there
needeth
not
either
addition
,
or
diminution
:
so
is
the
Meditation
of
the
beleeuing
Christian
perfect
,
as
the
Lord
is
perfect
.
Mat.
5.
The
Coniunction
is
of
diuers
parts
,
and
so
,
as
of
two
or
more
then
is
made
one
thing
:
thus
the
godly
&
repentant
man
hath
his
cogitation
fixed
on
those
things
which
as
parts
are
combined
together
in
the
true
meditation
of
the
olde
and
new
Testament
,
of
Moses
,
the
Prophets
,
and
the
Psalmes
,
of
the
doctrine
Euangelicall
,
Apostolica●l
,
and
Historicall
,
and
so
,
as
it
the
thing
figured
were
seen
in
the
figure
,
&
the
figure
in
the
thing
figured
,
in
an
equall
proportion
:
as
then
when
the
holy
Prophets
by
a
strong
meditation
in
the
things
to
them
reuealed
&
foreshewed
long
before
the
things
were
accomplished
,
sawe
the
same
,
and
thereof
vsed
often
the
preter
or
present
tence
,
for
the
future
.
This
Ezekiel
Ezekiel
.
1.
saw
in
a
vision
,
a
wheele
in
the
middest
of
a
wheele
:
this
Salomon
taught
,
that
one
thing
should
be
considered
or
meditated
on
with
another
,
that
men
might
attaine
to
wisedome
.
For
in
our
meditations
it
is
meete
that
wee
obserue
the
true
proportion
of
those
partes
and
members
which
are
to
be
conioined
:
as
the
Law
with
the
Prophets
,
faith
with
obedience
,
hope
with
charitie
,
goodnesse
with
grace
;
the
Father
&
the
Sonne
,
Christ
Iesus
and
his
Church
,
the
Church
and
her
children
,
the
death
of
Christ
&
his
resurrection
,
his
ascension
and
his
high
glory
,
mans
election
and
glorification
,
his
iustification
&
his
sanctification
.
What
man
is
without
Christ
,
and
what
he
is
in
Christ
:
what
God
hath
done
for
vs
,
and
what
hee
requireth
of
vs
:
&c.
The
motion
of
this
wheele
is
circularie
,
to
the
which
beyond
all
other
motions
,
the
Philosophers
attribute
perfection
,
in
the
which
the
singular
consideration
and
right
vse
of
those
excellent
obiects
are
signified
,
in
the
vse
whereof
,
after
the
end
of
our
meditation
,
wee
should
begin
againe
,
and
orderly
proceede
in
the
circularie
motion
of
the
Wheele
.
Mat.
2●
.
40
.
Phil.
3.1
.
Thus
the
Lorde
Iesus
praying
to
his
Father
,
spake
the
same
wordes
three
times
:
and
Saint
Paul
to
the
Philippians
said
,
that
it
greeued
him
not
to
write
vnto
them
oftentimes
the
same
thing
.
Thus
wee
are
taught
to
pray
euerie
day
to
the
Lorde
for
our
daily
foode
,
Mat.
6.11
and
for
the
forgiuenes
of
our
sinnes
,
both
in
the
morning
,
at
noone
tide
,
in
the
euening
,
and
in
the
night
season
.
This
also
intimated
Salomon
,
not
onely
in
that
he
saith
,
Eccl.
11.2
Remember
thy
Maker
the
sooner
in
thy
youth
:
but
in
that
,
Giue
a
portion
to
seuen
,
and
also
to
eight
:
as
that
,
when
we
haue
ended
one
weeke
,
(
which
consisteth
of
seuen
daies
)
we
should
begin
againe
(
with
the
eight
day
)
another
weeke
.
And
in
this
circulary
motion
,
wee
shuld
ruminate
Pauls
wheele
of
fourteen
spokes
.
Act.
17.
As
first
,
that
there
is
but
one
chiefe
&
best
good
thing
,
which
is
God
.
Secondly
,
that
he
alone
is
author
of
all
good
things
,
both
in
heauen
and
earth
.
Thirdly
,
that
he
is
Lord
of
all
.
Fourthly
,
that
he
is
concluded
in
no
place
.
Fiftly
,
that
he
is
not
worshipped
with
the
workes
of
mens
hands
.
Sixtly
,
that
he
hath
neede
of
no
mans
helpe
.
Seuenthly
,
that
he
disposeth
of
his
riches
to
euery
man
.
Eightly
,
that
hee
is
the
creator
and
maker
of
mankinde
.
Ninthly
,
that
hee
placed
men
on
the
earth
.
Tenthly
,
that
he
is
euery
where
,
filling
euerie
thing
.
Twelfthly
,
that
in
him
we
liue
,
moue
,
and
haue
our
being
.
Thirteenth
,
that
he
is
honoured
,
not
with
gold
,
siluer
,
or
any
outward
things
.
And
fourteenthly
,
that
in
Christ
Iesus
our
Mediator
,
hee
is
good
and
gratious
vnto
all
men
.
Here
also
we
are
to
meditate
,
how
the
maiestie
,
power
,
iustice
and
mercie
of
God
,
is
both
declared
and
confirmed
to
mankind
:
first
,
by
creation
:
next
,
by
sustentation
,
gouernment
,
and
administration
:
thirdly
,
by
many
examples
of
thinges
supernaturall
and
strange
:
fourthly
,
by
the
common
consent
and
voyce
of
all
men
:
fiftly
,
by
the
ordinary
sense
of
his
goodnesse
:
sixtly
,
by
the
secret
and
iust
testimonie
of
conscience
:
seuenthly
,
by
the
manner
of
his
iudgements
:
eightly
,
by
the
authority
of
the
holy
Scriptures
:
ninthly
,
by
the
opinion
of
the
Philosophers
:
and
tenthly
,
beyond
all
others
,
by
the
sending
of
his
onely
Sonne
into
the
worlde
.
Furthermore
,
looking
on
my selfe
,
I
am
to
consider
(
and
not
to
forget
)
at
all
times
,
how
far
not
onely
others
,
but
also
my selfe
haue
erred
&
sinned
from
the
scope
of
my
calling
and
direction
of
the
Law
,
and
haue
neede
to
be
reformed
and
conformed
by
&
to
the
same
.
Also
I
am
to
think
on
the
Articles
of
my
beliefe
,
of
the
holy
petitions
in
the
Lords
praier
,
with
the
ten
Commandements
,
reading
them
on
my
ten
fingers
:
also
of
the
wickednes
of
the
world
,
the
vanity
of
the
flesh
,
the
malignitie
of
Sathan
,
the
miserie
and
mortality
of
man
,
the
certainty
of
death
,
the
vncertainty
of
his
comming
,
the
last
iudgement
,
the
paines
of
the
damned
,
and
the
great
felicity
of
the
Lords
elected
Saints
.
To
be
briefe
,
I
am
to
harken
to
Saint
Paul
in
this
matter
,
who
writing
to
the
Philippians
,
thus
exhorteth
.
Phil
4
8.
Whatsoeuer
things
are
true
:
whatsoeuer
things
are
honest
whatsoeuer
things
are
iust
:
whatsoeuer
things
are
of
good
report
:
if
there
be
any
vertue
:
if
there
be
any
thing
praise-worthy
,
meditate
on
these
things
:
(
chiefly
in
this
how
yee
may
obtaine
and
performe
them
)
and
the
God
of
peace
shall
be
with
you
.
All
these
and
such
like
thinges
are
to
bee
ruminated
in
a
circularie
meditation
,
as
wherof
may
be
framed
an
healthfull
Rownd
or
Wheele
,
whereof
is
made
a
very
vehement
motiue
to
true
Mortification
.
CHAP.
XXIIII
.
The
eleuenth
part
of
the
Soole
,
is
the
neere
Wheele
.
THe
second
Wheele
of
this
Plough
,
10.
The
second
wheele
noting
perseuerance
.
is
Continuatio
Actionis
,
the
continuance
of
the
action
:
which
is
the
constant
,
stable
,
and
perpetuall
perseuerance
in
the
reason
or
way
well
considered
of
,
and
not
,
vnaptly
likened
to
the
Wheele
in
this
,
that
as
the
Wheele
in
his
winding
,
beginneth
to
winde
againe
there
where
it
lastly
ended
,
and
the
circle
or
compasse
thereof
is
without
end
:
so
should
the
end
of
one
good
meditation
bee
the
entrance
into
another
:
one
good
word
should
bring
in
an
other
:
and
one
charitable
action
performed
,
we
must
begin
an
other
:
chiefly
euery
good
action
,
study
,
or
endeuour
once
begunne
,
must
not
be
giuen
ouer
or
delaied
,
but
holden
on
and
continued
to
the
end
.
This
doubtlesse
was
intimated
by
that
mysterie
in
the
Lawe
,
where
the
tailes
of
the
beastes
were
commanded
to
bee
offered
vp
in
sacrifice
,
together
with
their
bodies
.
The
same
meant
the
Prophet
Hoseah
,
when
he
commanded
the
people
to
seek
the
Lord
vntill
he
came
to
raine
righteousnes
vpon
them
:
Hos.
10.
&
that
entended
Salomon
,
when
he
said
;
that
the
end
of
a
thing
was
better
then
the
beginning
,
as
from
whence
the
censure
of
either
good
or
euil
is
best
taken
.
The
wilde
Asse
ouercommeth
the
Lyon
and
the
Wolfe
,
not
by
strength
,
but
by
continuance
of
course
.
Neither
without
perseuerance
is
the
battaile
wonne
by
the
fight
,
the
crowne
gotten
by
the
victor
,
or
the
goale
atchieued
by
the
runner
.
So
saith
our
Sauiour
,
He
that
goeth
to
the
Plough
and
looketh
backward
,
is
nothing
fit
for
the
kingdome
of
heauen
.
But
,
If
ye
continue
in
my
words
,
then
are
yee
my
very
Disciples
,
and
yee
shall
know
the
truth
,
and
the
truth
shall
make
you
free
:
yea
,
hee
that
continueth
to
the
end
,
the
same
shall
be
saued
.
Loe
,
this
is
that
Wheele
,
by
the
which
Pieties
Plough
oug●t
to
proceede
without
feare
or
fainting
,
vntill
the
action
in
hand
bee
fully
effected
for
the
praise
of
God
,
and
benefite
of
man
Saul
the
king
of
Israel
,
wanted
this
Wheele
:
so
did
Iudas
the
traitour
,
Demas
,
and
such
other
Apostataes
,
execrable
to
God
,
and
odious
before
men
:
but
Abraham
,
Dauid
,
Daniel
,
Paul
,
Iohn
the
Baptist
,
and
Iohn
the
Euangelist
,
continued
their
course
and
calling
,
beeing
therefore
blessed
with
the
Lord
,
and
commended
of
all
good
men
.
Thus
hauing
perused
the
two
Wheeles
,
we
are
next
to
consider
of
the
Axel-tree
whereon
those
Wheeles
are
carried
in
Pieties
Plough
.
CHAP.
XXV
.
The
twelfth
part
is
the
Axell
.
AS
the
two
Wheeles
of
the
Plough
are
combined
and
carried
by
the
Axell-tree
:
11.
Wholsome
praier
.
so
is
that
Christian
meditation
and
godly
Perseuerance
in
the
good
action
,
mightily
combined
and
supported
by
godly
inuocation
therefore
worthily
resembled
in
the
same
.
This
is
that
true
vertue
which
commeth
of
that
true
Good
of
his
Son
Iesus
,
and
of
the
Holy
ghost
,
and
desireth
the
good
things
,
not
onely
of
this
life
,
but
also
of
the
life
to
come
.
This
is
that
,
which
fighting
against
all
doubtfulnesse
,
dooth
promise
vs
to
be
heard
,
&
that
we
shall
thereby
obtaine
the
good
things
desired
for
the
sake
of
the
Mediator
.
Therefore
,
as
the
Lorde
in
the
olde
Testament
hath
commanded
men
to
call
vpon
him
in
troubles
,
with
a
promise
to
heare
and
helpe
:
so
the
holy
men
of
that
time
haue
duly
obserued
it
.
Againe
,
as
in
the
newe
Testament
,
our
Sauiour
hath
both
taught
and
commanded
his
Apostles
to
pray
in
his
name
to
the
Father
,
for
daily
foode
&
necessaries
of
nature
,
for
pardon
of
trespasses
,
for
their
defence
against
the
diuell
,
and
such
:
so
they
thinking
it
needefull
,
and
finding
the
benefite
thereof
,
haue
not
onely
duly
obserued
it
,
but
in
their
doctrines
and
good
counsailes
taught
and
exhorteth
all
others
to
doe
the
like
:
not
onely
for
themselues
,
Ephes.
6.
but
for
all
estates
and
conditions
of
men
.
Surely
this
is
that
spirituall
Axell-tree
which
holdeth
together
the
Wheeles
,
and
beareth
vppe
the
Beame
,
and
that
very
vertue
of
the
Spirite
,
whereby
it
pieaseth
God
(
hearing
our
prayers
)
to
helpe
our
weakenesse
,
and
to
direct
vs
to
the
effecting
and
perfecting
of
all
other
vertues
.
For
this
is
(
as
Augustine
said
)
Locutio
ad
Deum
,
quando
legis
Deus
tibi
loquiter
:
quando
oras
cum
Deoloqueris
:
A
speaking
to
God
:
when
thou
readest
,
God
speaketh
to
thee
:
when
thou
praiest
,
thou
talkest
with
God
.
An
other
calleth
it
an
humble
conuersion
to
God
,
Hugo
.
with
the
mouth
of
the
minde
,
assisted
with
fath
,
hope
and
charitie
:
and
touching
the
good
operation
and
effects
thereof
,
saith
an
other
:
It
cleareth
the
heart
,
withdraweth
it
from
terrene
affections
,
cleanseth
it
from
vices
,
lifteth
it
vp
to
heauenly
things
,
yeeldeth
him
more
capable
and
worthy
to
conceiue
the
spirituall
good
thinges
.
This
dooth
our
Sauiour
Christ
worthily
confirme
,
when
he
saith
,
that
his
Father
giueth
the
holy
Spirite
to
them
that
aske
the
same
of
him
in
his
name
:
by
the
which
Spirite
,
he
meaneth
all
the
graces
and
blessings
of
the
holy
Ghost
.
Therefore
he
saith
againe
to
his
Disciples
,
Aske
and
ye
shall
receiue
,
that
your
ioy
may
bee
full
.
Wherfore
when
wee
haue
assayed
to
frame
the
Soole
of
all
the
former
members
,
and
knowe
that
yet
there
remaineth
in
vs
many
desertes
,
let
vs
deuoutly
conuert
our selues
to
GOD
our
heauenly
Father
,
in
hearty
and
humble
prayer
,
that
it
woulde
vouchsafe
him
of
his
power
and
goodnesse
in
Christ
,
to
supply
all
those
our
defects
,
and
feeling
the
sweetnesse
thereof
,
not
forget
to
glorifie
him
with
the
Psalmist
,
saying
:
Praised
bee
GOD
,
which
hath
not
put
backe
my
prayers
from
him
,
nor
his
mercies
from
mee
.
CHAP.
XXVI
.
The
thirteenth
part
of
the
Soole
,
is
the
Key
.
IN
the
twelfth
place
it
is
required
,
12.
Faith
wholsome
.
that
wee
consider
of
the
Keye
or
Pinne
,
whereby
the
Beame
is
fastened
to
the
Tawe
,
and
the
Soole
set
eyther
higher
or
lower
,
deeper
or
shallower
,
as
occasion
requireth
,
according
to
the
nature
of
the
ground
,
and
discretion
of
the
Plough-man
.
By
this
Keye
,
is
signified
that
true
faith
in
Christ
(
before
spoken
of
)
whereby
Righteousnesse
is
apprehended
,
and
wee
iustified
and
approoued
before
God
.
For
after
the
proportion
of
our
faith
,
and
quality
of
our
beliefe
,
all
those
excellent
graces
and
vertues
are
eyther
lifted
vp
or
letten
downe
,
strengthened
or
weakened
;
neither
is
it
possible
that
those
former
parts
of
true
repentance
shall
be
profitable
to
the
sinner
without
this
,
by
the
which
,
whatsoeuer
is
done
is
acceptable
to
the
Lord
:
and
whatsoeuer
is
wrought
without
it
,
is
sinful
and
vile
:
for
whatsoeuer
is
done
without
faith
,
is
sinne
(
by
the
testimonie
of
the
Apostle
)
therefore
it
is
impossible
without
faith
to
please
God
.
He
that
beleeueth
in
the
Sonne
of
God
hath
life
:
Aug.
de
verbis
apostoli
petr.
serm.
27.
Et
lib.
1.
de
pecca
.
iuait
.
&
remiss
.
c.
●0
.
de
Ciuit.
Dei
li.
13.
ca.
4.
because
that
faith
is
the
beginning
of
a
good
life
,
to
the
which
also
belongeth
eternall
life
.
As
this
is
that
foundation
of
things
hoped
for
,
and
the
assurance
of
that
which
is
not
seene
,
(
tunc
est
fides
,
quando
expectatur
in
spe
,
quod
in
renondum
videtur
)
so
is
it
made
the
very
hand
of
the
soule
,
wherby
we
take
hold
on
Iesus
Christ
▪
and
apply
vnto
our selues
by
his
grace
,
all
his
iustice
,
merits
,
and
vertues
,
whereof
we
be
said
to
be
iustified
by
faith
,
because
it
pleaseth
the
Lorde
to
impute
his
proper
Righteousnesse
and
vertues
,
to
such
as
apprehend
the
same
by
faith
.
By
this
,
Abel
offered
vppe
vnto
God
a
more
acceptable
sacrifice
then
Caine
:
Heb.
11.
by
this
,
Henoch
was
reported
of
that
hee
pleased
God
:
by
this
,
Noah
moued
with
reuerence
,
prepared
the
Ark
:
by
this
,
Abraham
being
called
of
God
,
gladly
obeyed
him
:
by
this
,
Sarah
being
well
nigh
a
hundred
yeares
of
age
,
had
strength
to
conceiue
seed
:
by
this
,
Isaac
blessed
Iacob
and
Esau
,
concerning
things
to
come
:
to
be
briefe
,
by
this
,
Moses
and
Iosuah
,
and
Rahab
,
and
Gideon
,
and
Barach
,
and
Iepthe
,
and
Sampson
,
and
Samuel
,
and
Dauid
,
and
the
Prophets
,
obtained
a
good
report
,
subdued
kingdomes
,
wrought
righteousnes
,
obeyed
the
promises
,
stopped
Lions
mouthes
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
sword
,
of
weake
were
made
strong
,
waxed
valiant
in
battaile
,
turned
to
flight
the
armie
of
the
enemies
,
&c.
For
this
is
the
very
key
,
euen
the
key
of
the
sonne
of
Dauid
,
which
openeth
,
and
no
man
shutteth
:
and
which
shutteth
,
&
no
man
openeth
.
And
as
without
this
no
man
pleaseth
God
,
but
being
iudged
sinners
,
are
shut
out
from
his
fauour
and
abandoned
:
so
by
this
vertue
of
the
Spirit
,
and
power
of
grace
,
are
offered
and
performed
vnto
vs
that
eternall
happinesse
and
peace
,
and
all
those
heauenly
treasures
which
our
faithfull
hope
expecteth
.
Worthily
therefore
said
our
Lord
to
such
whom
he
was
willing
to
helpe
and
preserue
,
Haue
faith
in
God
.
For
he
that
beleeueth
is
made
holy
(
by
the
diuine
grace
)
to
remoue
mountaines
,
yea
all
things
are
made
possible
vnto
him
.
Finally
,
this
is
the
fai●hfull
promise
of
him
that
is
the
very
truth
,
&
cannot
lie
,
that
God
louing
the
world
,
Ioh.
3.16
.
hath
giuen
his
only
begotten
Sonne
to
this
end
,
that
all
they
which
beleeue
in
him
,
should
not
perish
,
but
haue
euerlasting
life
:
and
that
the
righteous
man
shall
liue
,
not
by
any
his
owne
workes
,
wisedome
,
ability
or
merits
,
but
by
his
saith
.
Hab.
●
4.
This
is
that
faith
which
commeth
to
a
man
,
by
hearing
of
gods
word
,
which
is
brought
vnto
vs
by
his
seruants
the
Preachers
,
Ioh.
20.
who
are
sent
vnto
vs
from
the
Lord
,
to
preach
the
same
.
To
this
end
,
that
men
might
beleeue
,
&
that
in
beleeuing
they
might
haue
life
throgh
the
name
of
Iesus
.
And
as
the
Pinne
in
the
Soole
,
is
fitly
placed
in
the
very
middest
of
the
same
:
so
is
faith
mightily
peazed
betweene
all
other
vertues
,
as
the
very
strength
,
by
the
which
they
are
fortified
and
tied
together
.
CHAP.
XXVII
.
The
fourteenth
and
last
part
,
is
the
Tawe
.
Spirituall
Loue
.
THere
nowe
remaineth
one
other
thing
in
this
Soole
,
no
lesse
necessarie
then
any
of
the
former
:
yea
,
and
that
without
the
which
,
all
the
former
members
of
the
same
are
nothing
auaileable
to
this
spirituall
husbandry
.
That
is
,
the
Tawe
,
or
that
yron
Rope
which
embracing
the
Beame
,
assureth
it
to
the
Tractory
or
Lambe
.
By
this
is
meant
that
Spirituall
Loue
,
which
is
so
often
commended
and
commaunded
vnto
the
brethren
of
Christ
,
as
whereby
,
not
onely
the
mortification
of
the
flesh
is
fastened
to
the
faithfull
hope
,
and
so
the
former
is
the
better
susteined
and
performed
by
the
latter
:
but
also
the
whole
Soole
,
with
his
parts
holden
together
by
the
helpe
of
the
Key
of
Christian
faith
.
This
is
that
sweete
delight
of
a
mans
heart
towardes
something
,
for
the
sake
of
some
what
,
August
.
which
runneth
through
desire
,
and
surceaseth
in
hope
by
a
desire
in
lusting
for
,
and
by
a
ioy
in
hauing
it
.
Neither
if
mans
heart
be
good
,
can
it
be
good
of
any
other
occasion
,
then
by
louing
that
well
which
is
good
:
nor
can
the
same
be
euill
,
if
euer
it
be
of
any
thing
else
,
sauing
in
not
louing
well
that
thing
which
is
good
.
As
this
Taw
is
made
of
three
or
foure
yron
rings
,
or
lincks
of
yron
fastened
one
wtihin
an
other
,
in
the
order
of
a
chaine
,
the
greatest
wherof
compasseth
or
embraceth
the
Beame
:
the
second
lincked
to
the
first
,
the
third
to
the
second
,
and
the
fourth
to
the
third
,
which
is
also
assured
to
the
Tractory
or
Lambe
.
So
in
the
spirituall
Taw
,
which
is
Loue
,
there
bee
foure
kindes
or
branches
.
4.
Branches
of
Loue
.
The
first
(
which
is
the
highest
&
greatest
)
is
the
Loue
of
God
the
Father
:
the
second
,
is
the
loue
of
God
the
Sonne
:
the
third
,
is
the
loue
of
God
the
holy
Ghost
:
the
fourth
,
is
the
loue
of
man
:
of
God
the
Father
,
as
our
Creator
and
maker
:
of
the
Sonne
,
as
our
redeemer
and
Sauiour
:
of
the
holy
Ghost
,
as
our
sanctifier
and
consolator
:
of
man
,
as
our
neighbour
and
brother
.
Therefore
it
is
commanded
,
that
we
loue
God
the
Father
,
with
all
our
heartes
,
strength
,
soule
,
minde
,
and
whatsoeuer
else
we
haue
.
Loue
him
,
for
he
loued
thee
first
:
loue
him
,
for
hee
sent
his
onely
Sonne
into
the
world
that
thou
shouldest
liue
through
him
:
loue
him
,
for
he
is
thy
Father
,
thy
King
:
thy
God
,
and
best
good
for
euer
.
This
is
well
resembled
by
the
great
Ring
in
the
Taw
,
which
embraceth
the
Beame
,
and
pulleth
on
those
other
partes
which
follow
it
:
(
by
which
Beame
(
as
is
before
said
)
is
signified
the
Maceration
or
mortification
of
the
flesh
.
)
For
as
this
Ring
of
the
Taw
compasseth
the
Beam
,
so
Loue
compasseth
or
embraceth
true
maceration
of
the
flesh
in
the
godly
,
who
after
the
example
of
Christ
(
being
perswaded
through
Loue
to
take
our
flesh
,
&
therin
to
be
macerated
&
mortified
)
we
are
well
pleased
for
the
loue
&
good
affection
they
haue
to
God
,
to
suffer
and
sustaine
hunger
,
colde
,
nakednes
,
watchings
,
trauailes
,
persecutions
,
and
all
afflictions
,
whereby
the
flesh
is
often
manifested
and
subdued
to
the
Spirit
.
For
this
louing
Taw
,
Raban
.
in
sermon
.
esteemeth
nothing
hard
,
nothing
bitter
,
nothing
heauie
,
nothing
deadly
:
what
hard
yrons
,
what
bitter
wounds
,
what
intollerable
paines
,
what
mortall
pangs
preuaile
to
daunt
Loue
,
which
is
a
shield
impenitrable
against
all
dartes
,
withstanding
all
swords
,
contemning
all
perils
,
and
diriding
all
deaths
?
Therof
could
the
most
holy
Spowsesse
say
:
Cant.
5
,
6
,
7.
As
strong
as
death
is
Loue
:
much
water
cannot
quench
it
:
neither
can
the
floods
drowne
it
:
If
a
man
should
giue
all
the
substance
of
his
house
for
Loue
,
they
would
greatly
contemne
it
.
Touching
the
second
,
which
is
that
Loue
to
the
Sonne
,
Psal.
2.
we
heare
the
Psalmist
say
:
O
kisse
the
Sonne
,
lest
he
be
angry
,
and
so
ye
perish
by
the
way
.
Againe
,
He
is
the
Lord
,
Psal.
45.
and
worshippe
thou
him
.
To
this
the
holy
Apostles
oft
perswade
,
and
beyond
all
others
,
1.
Ioh.
1.
that
most
louely
Apostle
in
Christ
is
in
this
very
emphatical
:
and
the
Lord
Iesus
himselfe
(
as
he
exhorted
his
Apostles
and
followers
to
this
vertue
)
so
hee
willed
them
to
expresse
the
same
by
the
keeping
of
his
commandements
,
Ioh.
21.
by
feeding
his
flocke
,
by
mercie
&
charitable
actions
.
The
reasons
may
bee
taken
from
the
wordes
of
the
Psalmist
,
where
hee
saith
;
Kisse
the
Sonne
,
&c.
That
is
,
first
he
is
the
Son
of
God
the
Father
,
&
of
right
ought
to
beloued
:
next
,
if
we
loue
him
not
,
he
will
be
angry
:
thirdly
,
if
he
be
angry
,
hee
destroyeth
them
that
prouoke
him
:
fourthly
,
if
we
loue
him
,
we
are
blessed
:
fiftly
,
he
is
the
Lord
our
God
:
sixtly
,
hee
is
our
King
,
our
Priest
,
our
Prophet
,
our
Sauiour
,
our
Mediator
,
our
life
:
Psal.
2.
&
45.
&
who
shuld
not
loue
his
King
,
his
Priest
,
his
Prophet
,
his
Sauiour
,
his
Mediatour
,
his
life
.
The
Apostles
haue
gathered
&
applied
many
reasons
thereof
,
which
yet
are
thus
concluded
by
a
learned
Father
.
Aug.
de
Caten
.
rudi
.
Ama
amorem
illius
,
qui
amore
tui
amoris
descendit
in
vterum
virginis
,
&c.
Loue
his
Loue
(
saith
hee
)
who
for
thy
Loue
came
downe
into
the
wombe
of
a
virgin
,
and
there
made
a
copulation
of
his
Loue
with
thy
Loue
,
by
humbling
himselfe
and
exalting
thee
,
and
conioyning
the
light
of
his
eternitie
to
the
vile
slime
of
thy
mortalitie
.
Moreouer
,
touching
the
nature
,
operation
and
vtilitie
of
this
Loue
in
our selues
,
from
whence
spring
no
meane
causes
to
perswade
vs
.
An
other
in
a
certain
sermon
calleth
it
fire
,
light
,
honie
,
wine
,
and
the
Sunne
.
Fire
in
meditation
,
purifying
the
mind
from
all
blemishes
:
Light
in
prayer
,
illuminating
the
minde
with
the
clearenesse
of
vertues
.
Honie
in
thanksgiuing
,
sweetning
the
minde
with
the
dulcor
of
diuine
benefites
:
wine
in
contemplation
,
consolating
the
minde
with
cheerefull
delectation
,
and
a
bright
Sunne
in
the
eternall
happinesse
,
clarifying
the
minde
with
gladsome
and
wholesome
light
,
brightening
the
minde
with
vnspeakeable
ioy
and
eternall
gladnesse
.
This
therefore
is
a
most
diuine
treasure
,
the
which
whosoeuer
hath
it
,
is
right
rich
,
and
whosoeuer
hath
it
not
,
is
wretched
and
poore
.
The
third
linke
is
that
loue
of
the
holy
Spirite
,
when
feeling
our selues
both
sanctified
&
comforted
by
the
pleasant
beames
of
the
same
,
wee
are
so
rauished
with
the
loue
thereof
,
as
we
embrace
his
most
excellent
graces
,
not
onely
in
our selues
,
but
also
in
all
others
.
This
is
that
Spirit
of
wisedome
and
vnderstanding
,
of
counsell
and
strength
,
of
knowledge
and
of
the
feare
of
God
,
the
which
resting
on
Christ
,
made
him
prudent
in
the
feare
of
the
Lord
,
the
which
all
Christians
do
both
admire
and
praise
before
all
the
vertues
of
men
.
Isai.
11.2
.
The
same
from
his
fulnesse
diriued
vnto
men
,
hath
distributed
diuersitie
of
gifts
,
and
the
manifestation
of
the
Spirite
is
giuen
to
euerie
man
to
edifie
withall
.
1.
Cor.
12.7
.
For
one
from
thence
hath
the
word
of
wisedome
:
an
other
the
word
of
knowledge
:
an
other
faith
:
an
other
the
gifts
of
healing
:
an
other
the
operations
of
great
workes
:
an
other
prophesie
:
an
other
discerning
of
spirits
:
an
other
diuersitie
of
tongues
:
an
other
the
interpretation
of
tongues
.
And
all
these
things
worketh
the
same
spirit
,
distributing
to
euerie
man
seuerally
as
hee
will
:
the
which
are
to
be
accepted
and
commended
with
ardent
loue
of
this
spirit
.
Besides
this
,
by
this
Spirit
is
Christ
Iesus
present
with
vs
in
the
world
,
euen
vnto
the
end
thereof
.
For
he
saith
,
I
wil
be
with
you
alwaies
:
and
where
two
or
three
Bee
congregated
in
his
name
,
he
is
in
the
middest
of
them
;
that
is
,
by
his
Spirit
.
By
this
wee
haue
our
consolation
in
this
world
,
and
therefore
hee
is
called
the
Comforter
:
as
he
saith
:
I
will
send
you
another
Comforter
which
shall
remaine
with
you
for
euer
.
Ioh.
14
,
&
16.
This
is
the
same
which
assureth
vs
in
our
spirits
,
that
we
are
Gods
children
:
and
to
be
short
,
by
the
helpe
of
this
Spirit
,
wee
behold
Gods
face
:
for
hee
sanctifieth
vs
,
without
the
which
we
cannot
see
the
face
of
God
.
Heb.
12.14
.
Therefore
we
are
to
embrace
him
and
his
rich
graces
with
faithfull
and
godly
loue
.
These
things
Augustine
deepely
perpending
,
made
his
prayer
vnto
the
holy
Ghost
in
these
wordes
;
Sanctum
opus
in
me
spira
vt
cogitem
,
&c.
In
epist.
ad
quendam
comitem
.
Inspire
in
mee
a
good
worke
,
that
I
may
thinke
thereof
,
prouoke
mee
to
performe
it
,
perswade
mee
to
loue
thee
:
confirme
me
,
that
I
may
reteine
thee
:
keepe
mee
,
that
I
loose
thee
not
.
The
fourth
lincke
of
this
spirituall
Taw
,
signifieth
the
loue
of
our
neighbour
.
Wee
cannot
be
ignorant
both
what
the
Lord
in
the
Lawe
and
the
Prophets
,
and
also
in
the
Gospel
,
biddeth
in
this
point
:
as
namely
,
that
wee
should
loue
our
neighbour
as
our selues
.
And
this
also
the
holy
Apostle
(
especially
St.
Iohn
the
Euangelst
)
in
their
Epistles
,
labour
to
perswade
all
Christians
vnder
that
word
(
agape
)
that
is
,
Charity
.
Loue
,
or
Charitie
,
which
is
a
right
diuine
facultie
inspired
into
our
hearts
by
that
diuine
Spirit
,
by
the
which
we
euer
wish
well
vnto
our
neighbours
,
and
according
to
the
measure
of
our
abilitie
,
studie
to
helpe
and
benefit
him
,
for
Christ
his
sake
,
and
in
the
name
of
God
.
The
true
nature
of
this
louely
linke
is
well
defined
before
in
the
word
Mercy
,
the
which
(
as
Christ
teacheth
)
the
Lord
requireth
of
man
towardes
man
(
to
declare
his
iustice
)
beyond
all
burnt
offerings
,
Mat.
9.
Mich.
6.
and
externall
sacrifices
.
And
to
this
are
wee
moued
(
besides
the
former
causes
)
in
that
the
nature
thereof
is
good
,
the
vse
profitable
:
we
are
brethren
,
the
sonnes
of
one
Father
,
of
the
same
baptisme
,
the
same
faith
,
the
same
familie
:
people
of
the
same
God
,
heires
of
one
inheritance
,
and
partakers
of
life
together
,
through
one
Mediatour
and
Sauiour
.
Now
Saint
Paul
conioyning
together
those
foure
Linkes
,
confirmeth
Loue
to
bee
the
perfection
of
the
Law
:
that
is
,
the
same
wherein
is
performed
our
duty
both
to
God
and
man
.
And
speaking
of
the
nature
,
dignitie
and
office
thereof
,
hee
thought
hee
could
not
sufficiently
exalt
the
honour
of
the
same
:
1.
Cor.
13.
but
thus
hee
saith
.
Though
I
speake
with
the
tongues
of
men
and
Angells
,
and
haue
not
Loue
,
I
am
as
a
soundiing
brasse
,
or
tinckling
Cimball
.
Though
I
had
the
gift
of
prophecying
,
and
knew
all
secrets
,
and
all
knowledge
:
yea
,
if
I
had
all
faith
,
so
that
I
could
remoue
mountaines
,
and
had
not
Loue
,
I
were
nothing
.
And
though
I
feede
the
poore
with
all
my
goods
:
and
though
I
giue
my
body
to
bee
burned
,
and
haue
not
Loue
,
it
profiteth
mee
nothing
.
Loue
suffereth
long
,
is
bountifull
,
enuieth
not
,
boasteth
not
,
is
not
puffed
vppe
,
disdaineth
not
,
seeketh
not
her
owne
,
is
not
prouoked
to
anger
,
thinketh
not
euill
,
reioyceth
not
in
iniquitie
,
but
reioyceth
in
the
truth
:
suffereth
all
things
,
beleeueth
all
things
,
hopeth
all
things
,
and
endureth
all
things
.
Loue
neuer
falleth
away
,
though
that
prophecyings
bee
abolished
,
or
the
tongues
cease
,
or
knowledge
vanish
away
.
Againe
,
Verse
.
13.
Now
abideth
Faith
,
Hope
and
Loue
:
these
three
,
but
the
chiefest
of
these
is
Loue
.
Therefore
Saint
Augustine
perusing
Pauls
praise
of
this
most
honourable
vertue
,
seemeth
to
recapitulate
his
manifolde
members
in
his
description
thereof
.
Thus
is
(
saith
hee
)
a
right
Will
turned
vtterly
away
from
all
earthly
and
present
thinges
,
ioyned
in
seperable
to
GOD
,
and
vnited
with
a
certeine
fire
of
the
holye
Spirite
,
from
whence
it
proceedeth
,
and
is
saide
to
be
enkindled
,
estraunged
from
all
filthy
pollution
,
ignorant
of
corruption
,
empaired
with
no
kinde
of
immutabilitie
:
superiour
to
all
thinges
which
are
carnally
minded
:
the
strongest
of
all
affections
,
desirous
of
holy
contemplations
,
not
at
any
time
conquered
of
any
other
in
any
thing
:
the
summe
of
all
good
actions
:
the
health
of
manners
:
the
end
of
the
heauenly
lawes
:
the
death
of
all
crimes
:
the
life
of
vertues
:
the
strength
of
the
fighters
:
the
palme
of
the
victors
:
the
armour
of
sacred
mindes
:
the
cause
of
good
deserts
:
the
reward
of
the
perfect
,
that
,
without
the
which
,
no
man
pleaseth
God
:
fruitfull
in
the
repentance
,
gladsome
in
them
that
profite
:
glorious
in
those
which
perseuere
:
victorious
in
the
Martyrs
:
profitable
in
all
beleeuers
:
the
same
,
in
the
which
euery
good
worke
whatsoeuer
,
hath
and
holdeth
life
.
Finally
,
because
Saint
Paul
hath
conioyned
together
faith
,
hope
and
loue
,
wee
finde
them
so
placed
in
this
Soole
,
and
conioyned
,
that
albeit
we
may
distinguish
them
,
yet
diuide
them
wee
may
not
:
for
it
is
necessary
the
one
holde
fast
by
the
other
,
nor
worketh
the
one
without
the
other
.
The
Taw
is
staied
with
the
Key
or
Pinne
,
and
reacheth
from
thence
to
the
Tractory
or
Lambe
:
where
,
by
the
Key
is
signified
Faith
:
by
the
Tractory
,
Hope
:
and
by
the
Taw
,
Loue
:
as
before
it
is
declared
.
Which
three
hauing
their
seuerall
offices
,
may
well
expresse
the
same
in
three
words
:
Faith
saith
,
I
assure
it
.
Hope
saith
,
I
expect
it
.
Loue
saith
,
I
tend
towards
it
.
For
Faith
is
assured
of
the
good
thinges
which
God
hath
promised
,
nor
doubteth
shee
of
the
performance
of
his
word
,
knowing
him
to
be
righteous
.
Hope
with
a
longing
desire
,
euer
expecteth
and
looketh
to
obtain
those
good
things
which
God
hath
promised
,
and
faith
hath
assured
,
and
therefore
is
not
wearie
.
Loue
in
the
daily
exercise
of
the
diuine
vertues
and
fruits
of
faith
,
standeth
not
still
gaping
for
the
same
without
her
dutifull
endeuour
:
but
worketh
righteously
,
and
tendeth
towards
the
attainement
of
that
which
is
promised
,
assured
and
hoped
for
.
Loe
,
such
a
precious
Iewell
is
Loue
!
Such
a
powerfull
Taw
hath
Pieties
Plough
.
And
thus
haue
we
the
Soole
throughly
performed
.
CHAP.
XXVIII
.
The
Oxen
which
draw
forth
the
Soole
of
Pieties
Plough
.
AS
wee
haue
throughly
perused
the
Soole
of
Spiritual
Plough
;
so
now
is
it
meete
that
we
also
peruse
the
Oxen
which
drawe
the
same
:
wherein
wee
may
consider
three
principall
points
:
viz.
-
First
,
those
Oxen.
-
Next
,
their
Labour
.
-
Lastly
,
their
Reward
.
First
,
1
The
Oxen
we
might
(
after
the
minde
of
some
men
)
vnderstand
by
those
Oxen
,
the
Commaundements
of
God
:
partly
in
regard
of
the
number
,
partly
for
the
office
.
10.
Oxen.
There
bee
ten
particular
Commaundements
in
both
the
Tables
of
the
Lawe
,
which
stand
as
for
fiue
yoke
or
couples
,
whose
strength
is
the
force
of
true
Contrition
,
and
the
powerful
draught
of
godly
repentance
,
by
the
which
mans
hard
&
vncircumcised
heart
is
fallowed
and
prepared
for
the
seede
,
whereof
the
Apostle
called
it
a
Schoolemaister
vnto
Christ
:
for
they
drawe
or
force
men
to
Christ
,
in
whome
there
is
founde
mercie
and
perfection
.
Howbeit
,
there
bee
other
liuely
Oxen
the
which
the
Maister
husbandman
hath
both
prepared
,
yoked
together
,
and
perswaded
to
draw
strongly
forth
this
Spirituall
Soole
.
1.
Cor.
9.9
1.
Tim.
5.18
.
Saint
Paul
as
well
in
his
Epistle
to
Timothy
,
as
in
that
to
the
Corinthians
,
likeneth
the
true
labourers
of
the
Lord
in
his
spirituall
worke
,
Deu.
25.4
to
Oxen.
Thou
shalt
not
muste
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
.
This
hee
taketh
out
of
the
Law
:
and
that
wee
might
the
better
vnderstand
his
meaning
,
hee
addeth
:
Doth
God
take
care
for
Oxen
?
As
if
hee
saide
:
God
dooth
not
so
much
respect
the
Oxen
themselues
,
as
hee
doth
men
,
for
whose
sake
this
was
written
:
for
the
labourer
in
the
Lordes
worke
is
worthie
of
his
hire
,
as
the
labouring
Oxe
requireth
to
haue
his
fodder
.
2.
King
.
19
19.
Wee
finde
in
the
second
Booke
of
the
Kings
,
that
when
Eliah
went
forth
to
annoint
Elishah
for
a
Prophet
in
his
place
,
hee
found
him
in
the
Lande
ploughing
with
twelue
yoke
of
Oxen
,
and
himselfe
with
the
twelue
.
12.
Yoke
of
Oxen.
After
the
which
number
wee
may
take
for
this
labour
,
certaine
orders
of
holy
and
wise
persons
,
remembred
and
commended
in
the
sacred
Scriptures
.
As
first
,
the
twelue
Patriarkes
tied
vppe
vnder
the
yoke
of
the
olde
Testament
:
and
the
twelue
Apostles
,
bearing
the
gentle
yoke
of
the
Gospell
:
And
these
both
yoked
or
numbred
together
,
make
the
iust
twelue
yoke
,
and
the
number
of
those
foure
and
twentie
Elders
mentioned
by
Saint
Iohn
in
his
Apocalyps
.
In
the
like
sense
,
Apoc.
4.
and
5.
wee
haue
the
number
of
the
twelue
foundations
,
and
twelue
gates
of
the
heauenly
Ierusalem
.
Saint
Paul
neuerthelesse
,
10.
Orders
of
Oxen.
alluding
to
the
former
number
of
the
ten
Commaundements
,
maketh
ten
orders
of
those
spirituall
Oxen
,
of
the
which
in
his
Epistle
to
the
Ephesians
,
chapter
,
4.
hee
nameth
fiue
;
and
in
his
former
Epistle
to
the
Corinthians
,
chapter
,
12.
hee
nameth
other
fiue
.
As
first
,
Apostles
:
next
,
Prophets
:
thirdly
,
Euangelists
:
fourthly
,
Pastours
:
fiftly
,
Doctours
:
sixtly
,
Powers
:
seuenthly
,
Healers
:
eightly
,
Helpers
:
ninthly
,
Gouernours
:
tenthly
,
Linguists
.
And
these
are
first
those
Doctours
of
the
newe
Testament
,
immediately
chosen
,
called
,
1
Apostles
and
sent
forth
of
Christ
to
teach
the
Gospel
,
with
a
speciall
power
of
the
holy
Ministerie
.
2
Prophets
.
The
second
sort
are
those
Preachers
of
the
diuine
mysteries
for
the
institution
of
the
people
.
The
third
,
3
Euangelists
are
such
as
are
sent
to
some
particular
Churches
,
to
preach
the
Gospel
vnto
them
.
The
fourth
,
4
Pastors
.
are
diuinely
called
and
appointed
to
take
charge
of
the
soules
to
them
committed
,
to
feed
them
with
spirituall
food
,
&
to
administer
the
Sacraments
.
The
fift
,
5
Doctours
.
are
called
to
catechize
&
teach
the
principles
&
grounds
of
Religion
.
The
sixt
,
were
to
execute
the
faculty
of
the
Spirit
against
wicked
deriders
of
discipline
,
6
Powers
.
&
to
correct
such
as
contemned
the
plaine
doctrine
.
7
Healers
.
The
seuenth
,
are
to
heale
and
worke
beyond
the
common
course
of
nature
in
the
prime
of
the
Church
,
thereby
the
sooner
to
confirme
the
faith
and
doctrine
preached
,
transferred
at
this
time
vnto
such
(
as
beyond
some
others
,
bountifull
and
zealous
in
the
works
of
mercie
)
do
refresh
and
comfort
others
.
The
eight
,
8
Helpers
.
are
appointed
as
Deacons
or
Ministers
,
to
regard
the
necessitie
of
the
Church
,
to
helpe
the
poore
Christians
with
a
faithfull
collection
and
distribution
of
goods
.
The
ninth
,
are
to
rule
and
gouerne
others
,
9
Gouernors
after
the
grace
and
wisedome
giuen
them
thereto
,
in
the
ecclesiasticall
policie
.
10
Linguistes
.
The
tenth
,
haue
the
gift
of
tongues
,
and
grace
of
interpretation
of
tongues
,
for
the
better
edification
of
the
Church
.
Here
we
haue
fiue
yoke
of
Oxen.
The
Oxen
are
the
Preachers
&c:
and
why
?
In
a
word
,
the
Oxen
which
ordinarily
drawe
on
this
Plough
,
are
the
Preachers
,
Ministers
,
and
faithfull
disposers
of
the
secrets
of
the
word
of
God
vnto
the
people
(
as
before
it
is
said
)
who
are
not
vnaptly
likened
to
Oxen
,
for
fiue
chiefe
respects
:
that
is
:
First
,
for
their
wisedome
:
secondly
,
for
their
authority
:
thirdly
,
for
their
continency
:
fourthly
,
for
their
strength
:
fiftly
,
for
their
vtility
.
The
wisedome
appeareth
in
the
eyes
:
the
authority
in
the
hornes
:
their
continencie
in
their
castracie
:
their
strength
in
their
labours
:
their
vtilitie
in
their
vse
.
It
is
said
in
the
Apocalyps
,
5.
that
the
Lambe
had
seuen
eyes
:
which
noted
his
great
wisedome
1
Wisdome
.
and
perfection
of
knowledge
.
But
the
Oxe
hath
but
two
eyes
,
whereby
(
as
Isaiah
saith
)
he
knoweth
his
owner
,
&
is
ready
to
obey
him
.
By
these
two
eyes
is
signified
knowledge
of
the
Lordes
Law
and
Commandements
,
and
a
willing
obedience
to
the
same
.
And
againe
,
here
is
the
loue
of
God
,
and
the
loue
of
man
,
alluding
to
those
two
tables
in
the
Lawe
.
In
a
word
,
here
is
both
wisedome
,
and
the
worke
of
wisedome
,
in
the
Oxe
.
Secondly
,
the
Lambe
hath
also
seuen
hornes
,
which
noteth
the
perfect
power
and
authoritie
2
Authoritie
of
Christ
.
But
this
Oxe
hath
but
two
hornes
,
to
note
a
double
vocation
,
wherof
the
one
is
within
,
the
other
without
,
from
the
which
,
the
Christian
,
especially
the
Pastor
,
Preacher
,
Minister
,
or
Elder
,
taketh
his
power
and
authoritie
:
for
how
can
he
preach
,
except
he
be
sent
?
Thirdly
,
the
Oxe
is
gelded
,
by
the
which
he
is
made
more
tame
,
readie
,
3
Chastitie
.
and
subiect
to
his
worke
and
yoke
.
And
of
certaine
spiritual
Oxen
we
heare
the
Lord
say
,
There
be
some
chaste
,
Mat.
19.12
.
which
were
so
borne
of
their
mothers
wombe
:
and
there
be
some
chaste
,
which
be
made
chaste
of
men
:
and
there
be
some
chaste
,
which
haue
made
themselues
chaste
for
the
kingdome
of
heauen
.
For
some
are
chaste
by
nature
,
and
some
others
are
made
chaste
(
beeing
gelded
)
by
men
:
but
these
hauing
subdued
their
appetites
,
vse
the
gift
of
continenci●
in
the
seruice
of
God
:
for
they
are
disposed
by
the
holy
Ghost
,
to
beare
the
yoke
of
Christ
with
meekenesse
of
minde
,
by
the
ripenesse
of
repentance
,
the
quietnesse
of
conscience
,
the
worke
of
obedience
,
the
grauitie
of
their
modest
conuersation
,
and
christian
modestie
.
4
Strength
.
Fourthly
,
the
Oxe
is
ordained
for
labour
,
and
so
the
Husbandman
vseth
him
in
his
fielde
and
plough
.
In
like
maner
the
Elders
and
Ministers
of
the
Word
,
in
their
spirituall
Husbandrie
,
are
not
to
stand
idle
,
but
to
labour
:
as
said
the
Apostles
,
Wee
are
Gods
Labourers
,
yee
are
his
Husbandry
.
And
this
was
the
saying
of
the
good
husbandman
,
to
them
whom
hee
found
standing
idle
in
the
Market-place
:
Why
stand
you
here
all
the
day
idle
?
goe
and
enter
my
Vineyard
,
and
labour
:
and
whatsoeuer
is
iust
,
ye
shall
receiue
.
Here
is
labour
required
:
neither
may
such
imagine
which
take
this
charge
on
them
,
that
they
are
worthy
their
rewards
,
without
labour
:
nor
that
they
shall
be
holden
guiltlesse
before
the
Lord
,
except
they
worke
and
labour
,
for
they
be
spirituall
Oxen.
5
Vtilitie
.
Fiftly
,
the
Oxe
bringeth
great
vtilitie
vnto
the
Husbandman
:
As
not
onely
in
that
it
easeth
him
of
the
great
labour
of
his
hand
,
in
tilling
the
earth
which
the
Lord
cursed
(
as
Gen.
15.20
.
)
but
also
in
treading
out
his
corne
,
in
yeelding
him
plentie
of
graine
,
in
drawing
for
his
carriages
:
and
lastly
,
in
submitting
his
life
and
body
to
him
for
his
victualles
.
So
able
is
the
faithfull
Minister
of
the
Gospell
,
to
boulte
out
and
dispose
the
hidden
graine
of
Gods
mysteries
vnto
the
people
,
in
yeelding
him
plentie
of
foode
at
all
times
,
by
preaching
the
Word
,
in
season
,
&
out
of
season
:
yea
,
and
to
offer
vp
his
body
vnto
the
Lord
,
a
sacrifice
(
as
the
holy
Marters
haue
done
)
for
the
confirmation
of
the
faith
,
and
better
comfort
of
the
Church
.
Thus
,
hauing
perused
the
Oxen
,
let
vs
now
consider
something
more
of
their
kinde
of
labour
.
2
The
labor
of
the
Oxen
.
The
Apostle
(
citing
that
place
of
the
law
)
saith
,
that
the
chiefe
labour
of
the
Oxe
is
,
to
Tread
out
the
Corne
.
Meaning
,
such
a
labour
,
as
whereby
the
Husbandman
is
prouided
for
,
and
furnished
with
that
whereof
hee
liueth
.
And
(
indeede
)
the
labour
of
the
spirituall
Oxe
is
,
the
treading
out
of
the
spirituall
foode
vnto
the
people
.
The
good
Householder
(
saith
our
Sauiour
)
bringeth
forth
out
of
his
treasure
,
thinges
new
and
olde
.
To
this
he
compareth
the
Preacher
,
or
preaching
of
the
kingdome
of
heauen
,
in
the
which
,
the
Lawe
applied
to
the
Gospell
,
and
as
well
iudgements
from
the
one
,
as
mercies
from
the
other
,
declared
vnto
men
,
the
field
of
the
Lord
is
fallowed
,
and
prepared
,
and
a
great
abundance
of
good
fruites
brought
vnto
them
that
labour
the
same
.
Saint
Paul
writing
to
Timothy
,
1.
Tim.
5.17
.
speaking
of
those
Oxen
:
whom
he
there
calleth
Elders
,
for
●●●ir
wisedome
,
grauitie
,
authoritie
and
digni●●●●ommendeth
vnto
them
two
especiall
duties
,
viz.
First
,
good
gouernment
:
next
studie
and
doctrine
.
The
Elders
(
saith
he
)
which
rule
well
,
Elders
that
rule
well
.
are
worthy
of
double
honour
:
especially
they
which
labour
in
the
Word
and
Doctrine
.
By
this
Ruling
,
he
noteth
a
gouernment
:
but
,
by
well
ruling
,
he
noteth
the
manner
thereof
:
neither
is
it
much
regarded
,
that
men
rule
,
but
that
they
rule
well
in
their
places
:
thus
ought
the
Minister
to
rule
well
the
Church
:
the
which
,
that
he
may
the
better
perform
,
he
must
learn
first
to
gouern
wel
himselfe
,
and
next
his
owne
family
:
for
hee
that
cannot
doe
that
,
is
not
yet
made
meete
to
rule
the
Church
.
Labour
in
the
word
&
doctrine
By
Labouring
in
the
Word
,
the
Apostle
meaneth
his
exercise
in
the
holy
Mysteries
,
but
chiefly
,
diligent
studie
and
meditation
,
in
the
feare
of
God
,
whereby
being
that
way
furnished
,
he
may
be
able
to
draw
forth
of
his
full
vessell
measurably
vnto
his
flocke
in
the
Church
;
the
which
is
meant
by
the
labour
in
doctrine
.
It
is
therefore
required
,
that
the
Minister
be
of
good
gouernment
for
himselfe
,
his
family
,
and
flocke
:
and
that
hee
bee
a
diligent
student
,
and
painefull
feeder
of
the
sheepe
of
Christ
,
thereby
to
expresse
his
loue
to
his
maister
,
and
to
discharge
his
dutie
in
his
place
.
And
that
this
may
be
done
with
more
cheerfulnesse
,
The
yoke
of
the
oxen
.
Act.
1.15
.
they
forget
not
the
nature
of
their
yoke
and
combinations
:
This
is
not
that
seruile
yoke
of
the
lawe
tied
to
circumcision
,
ceremonies
,
and
such
like
,
(
the
which
except
they
did
in
those
times
obserue
,
they
were
cursed
)
but
that
easie
yoke
,
which
our
Sauiour
willeth
vs
to
take
vp
:
that
is
,
the
sweete
doctrine
and
most
wholesome
discipline
of
the
Gospell
of
our
Lord
Iesus
Christ
,
by
faith
,
in
whom
wee
are
saued
,
and
whom
to
serue
is
perfect
freedome
:
for
he
is
our
sanctification
and
redemption
.
To
take
vp
this
yoke
,
is
to
submit
our selues
to
the
doctrine
,
rule
,
and
discipline
of
Christ
,
to
doe
him
homage
,
to
embrace
him
,
to
harken
to
him
,
and
to
honour
,
serue
and
follow
him
,
as
our
Maister
,
our
teacher
,
our
king
,
and
the
authour
of
our
health
:
he
saith
not
,
cast
off
the
yoke
of
the
Lawe
:
but
take
mine
:
for
it
is
not
enough
to
abandon
other
yokes
,
except
wee
also
take
vp
this
yoke
,
and
follow
him
in
the
field
as
his
loue-labouring
Oxen
,
vnder
this
yoke
:
wherein
although
some
sower
things
are
mixed
with
sweete
things
,
yet
hath
it
both
great
comfort
,
and
like
vtilitie
.
And
this
,
The
manner
of
the
combination
in
the
yoke
.
that
we
may
also
the
better
enioy
the
manner
of
the
combination
,
labor
and
proceeding
of
those
Oxen
,
it
may
be
considered
,
and
by
comparison
duly
applied
.
Therefore
heere
first
,
let
vs
note
the
agreement
,
as
of
two
Oxen
vnder
the
same
yoke
:
so
the
meete
concorde
of
them
all
together
in
the
same
labour
.
Secondly
,
their
faithfulnesse
in
the
worke
,
wherein
drawing
proportionably
,
one
deceiueth
not
another
.
Thirdly
,
their
strength
,
which
is
not
lither
or
weake
,
bu●
forcible
to
the
purpose
.
Fourthly
,
their
willingnes
to
the
furtherance
of
the
worke
.
Fiftly
,
their
mutuall
comfort
,
wherein
one
encourageth
an
other
in
ther
labour
.
In
like
manner
,
for
the
better
speede
of
this
Plough
,
the
spirituall
Oxen
haue
and
retaine
:
first
,
loue
and
concord
in
and
among
themselues
:
for
hereby
(
saith
Christ
)
shall
all
men
know
that
ye
are
my
Disciples
:
secondly
,
faithfulnesse
in
their
function
:
which
(
as
the
Apostle
saith
)
is
required
of
the
disposers
of
the
mysterries
of
God
:
thirdly
,
fortitude
assisted
by
godly
patience
as
hee
saith
,
Possesse
your
soules
in
patience
,
and
be
strong
in
the
Lord
:
fourthly
,
goodwill
,
as
the
Angells
proclaimed
,
Goodwill
vnto
men
:
fiftly
,
it
is
required
,
that
those
good
Oxen
should
animate
and
prouoke
one
an
other
of
them
in
this
good
worke
,
in
such
sort
as
did
the
vigilant
Pastours
,
who
hearing
of
the
birth
of
Christ
,
saide
one
to
an
other
:
Luk.
2.15
Heb.
8.10
.
Rom.
3.27
.
1.
Tim.
1.19
.
1.
Cor.
1.24
.
1.
Pet.
1.5
.
Come
,
let
vs
goe
to
Beth-lem
and
see
this
thing
.
And
as
also
did
Saint
Peter
and
Iohn
,
Paul
and
Barnabas
,
Philippe
and
Nathanael
,
taking
and
vsing
for
their
better
furnishing
of
those
yokes
,
the
Lawe
of
the
Spirit
and
of
a
sound
conscience
for
necke-bowes
,
the
wisedome
and
power
of
the
Highest
for
the
kayes
,
and
the
lawful
disposition
of
their
senses
internall
&
externall
,
for
the
ropes
or
chaines
,
as
whereby
they
see
,
heare
,
taste
,
sauour
,
&
feele
the
things
which
appertaine
as
wel
to
the
soule
as
to
the
body
,
for
the
the
glory
of
God
,
the
benefit
of
the
church
,
and
discharge
of
proper
duties
.
All
the
which
is
not
a
little
fortified
by
that
faithfull
Hope
,
which
looketh
not
onely
to
the
expected
fruits
of
their
labours
in
others
,
but
to
a
meete
remuneration
on
themselues
,
albeit
they
haue
an
especiall
regard
as
wel
to
their
owne
duty
,
binding
them
,
as
to
the
glory
diuine
emboldning
them
.
1.
Cor.
9.
1.
Tim.
5.
For
as
the
labouring
Oxe
(
by
the
rule
of
the
law
)
might
not
be
defrauded
of
his
due
fodder
:
so
hee
that
tilleth
the
ground
,
should
till
the
same
in
hope
.
And
this
is
spoken
not
only
to
perswade
the
spirituall
land
to
yeeld
fit
food
to
the
spirituall
Oxen
,
as
of
right
:
Grego
in
Iob.
lib.
1.
c.
16.
but
to
encourage
those
Oxen
to
to
labour
the
land
,
as
of
dutie
,
without
fainting
.
When
therefore
the
Apostle
wisheth
,
that
the
Ministers
of
the
Gospel
should
liue
of
the
Gospell
;
his
meaning
is
;
that
they
should
bee
well
maintained
,
as
whereby
the
better
able
to
performe
the
worke
.
And
this
hee
likewise
vnderstandeth
by
that
double
honour
,
Double
honour
.
which
they
deserue
,
that
rule
wel
,
and
labour
in
the
word
and
doctrine
first
,
they
are
to
be
esteemed
with
due
reuerence
,
and
maintained
with
like
beneuolence
.
Neither
is
their
reward
only
with
men
,
but
with
the
Lorde
,
who
is
not
forgetfull
of
their
good
works
.
God
promised
to
Abraham
,
1.
Cor.
15.
that
he
would
be
his
exceeding
great
reward
,
which
doubtlesse
was
entended
not
of
that
only
which
should
be
enioyed
in
this
life
,
but
of
that
wherein
those
Saints
are
,
and
shall
be
as
the
heauens
light
,
Dan.
12.13
.
How
the
true
Labourers
are
rewar●ded
with
men
.
and
shine
as
the
stars
in
the
firmament
for
euer
.
It
is
too
often
obserued
in
the
maligne
world
,
that
the
best
labourers
want
their
condigne
honour
,
yea
,
their
most
worthy
studies
and
godly
endeuouors
are
rewarded
with
hatreds
,
emulations
,
displeasures
and
ingratitudes
,
as
sometime
the
laborious
Oxe
findes
at
the
vnthriftie
husbands
handes
tedious
toiles
,
sorie
fare
,
and
bad
vsage
:
that
farre
inferiour
,
touching
this
dutie
,
to
the
heathen
,
who
(
as
Plato
Plato
de
Leg.
dial
▪
6.
de
sacer
.
disputed
in
his
lawes
)
euer
regarded
the
honour
of
their
Priests
.
Howbeit
,
it
is
most
true
(
for
their
endlesse
comfort
)
that
those
their
labours
in
the
Lorde
are
not
in
vaine
:
but
euermore
recompenced
with
a
double
reward
of
the
Lords
bountie
and
grace
.
In
regard
whereof
,
not
onely
Moses
,
the
Prophe●s
and
Apostles
,
haue
beene
well
pleased
to
beare
Onus
&
aestum
Diei
,
the
burthen
of
the
day
,
in
this
seruice
:
but
also
the
Martyrs
of
the
Primitiue
Church
,
with
the
Ministers
and
all
other
faithfull
workemen
in
this
field
,
haue
exposed
themselues
to
the
wood
rage
of
bloody
Tyrants
,
resoluing
not
onely
with
Iob
and
Paul
,
If
thou
wouldest
kil
me
,
yet
wuld
I
trust
in
thee
.
And
in
this
cause
,
death
is
to
me
an
aduantage
:
but
also
with
those
Martyrs
of
the
Greek
church
,
Gordius
Gordius
Martyr
.
&
Ignatius
,
saying
:
Ego
ou
monon
hapax
apothanein
eitotmos
echo
huper
tou
onomatos
tou
Kuriou
Iesou
,
alla
kai
muriakis
ean
iaie
:
I
am
ready
(
said
Gordius
)
not
onely
to
labour
,
but
to
die
for
the
name
of
the
Lord
Iesus
,
not
onely
once
,
but
a
thousand
times
,
if
it
might
so
bee
.
Ignat.
in
apost.
ad
Trattia
.
acts
.
Epest.
10.
ad
Ephes.
And
I
(
said
Ignatius
)
haue
setled
my
hope
in
him
who
died
for
mee
(
that
is
,
Christ
)
.
For
there
is
no
guile
founde
in
him
.
Againe
,
I
am
for
Gods
cause
deliuered
into
the
hands
of
murtherers
,
as
from
the
bloud
of
Abell
the
iust
,
vnto
the
bloud
of
Ignatius
the
least
.
Againe
,
writing
to
the
Romanes
:
Suffer
mee
(
saith
he
)
to
be
made
meate
for
the
beastes
appointed
to
deuour
me
,
Epist.
11
that
I
may
be
made
worthy
of
God
.
For
I
am
the
wheate
or
corne
of
God
:
and
I
shall
be
grinded
with
the
teeth
of
beasts
,
that
I
may
become
cleane
bread
for
the
Lord
,
and
therto
ye
may
perswade
those
beasts
,
that
their
wombes
become
my
Sepulchre
,
and
that
they
leaue
no
part
of
my
body
,
whereby
after
my
death
,
the
same
may
not
remaine
loathsome
vnto
any
of
them
which
liue
.
Loe
,
this
is
that
which
faithfull
hope
perswades
:
and
such
are
the
Oxen
,
such
is
their
labour
in
this
field
,
and
such
is
their
remuneration
with
the
Lorde
and
his
Saints
.
CHAP.
XXIX
.
1
The
Holder
.
2
The
Leader
.
3
The
Driuer
.
of
Pieties
Plough
.
WE
knowe
right
well
,
The
working
of
God
,
in
the
regeneration
of
man
Dionys.
Areo
in
Caiest
.
hierarchiae
ca.
1.
that
no
man
commeth
to
the
Father
,
but
by
the
Sonne
:
that
no
man
commeth
to
the
Son
,
but
he
whom
the
Father
draweth
:
and
that
no
man
commeth
either
to
the
one
,
or
to
the
other
,
but
by
the
power
and
motion
of
the
holy
Ghost
:
So
that
in
this
worke
,
the
whole
Trinitie
of
the
diuine
Deitie
,
hath
his
action
and
perfect
working
:
therefore
it
is
,
Cant.
1.
that
the
most
holy
Spowsesse
(
●s
Salomon
testifieth
)
prayeth
to
her
most
peerlesse
head
,
saying
:
Draw
me
forth
after
thee
,
and
then
will
we
runne
.
Ier.
31.
Ephraim
implores
(
as
the
Prophet
Ieremie
saith
)
O
Lorde
conuert
vs
,
and
wee
shall
bee
conuerted
.
The
Apostles
desire
▪
O
Lorde
,
encrease
our
faith
.
And
the
Lorde
Iesus
himselfe
,
sending
forth
his
Apostles
,
commaundes
them
to
preach
the
Gospell
,
and
to
Baptise
the
beleeuers
,
in
the
name
of
the
Father
,
&
of
the
Sonne
,
and
of
the
holy
Ghost
.
Therefore
,
as
the
Plough
is
by
the
Holder
thereof
directed
:
by
the
Leader
allured
,
and
by
the
Driuer
prouoked
:
so
is
this
spirituall
Plough
directed
by
God
the
Father
,
allured
by
God
the
Sonne
,
and
prouoked
by
God
the
holy
Ghost
:
for
God
himselfe
holdeth
,
Christ
Iesus
leadeth
,
and
the
holy
Spirite
prouoketh
the
Plough
,
in
this
husbandrie
and
field
of
the
Lord
.
Gen.
1.1
.
Thus
in
the
great
work
of
the
Creation
,
these
three
persons
had
not
onely
their
seuerall
,
but
their
ioynt
operations
,
as
Moses
testifieth
.
Thus
in
the
conception
and
birth
of
Christ
,
God
the
Father
begets
,
Mat.
1.
Luk
2.
God
the
holy
Ghost
workes
in
the
conception
,
and
God
the
Sonne
is
begotten
and
borne
:
which
three
also
worke
in
the
begetting
,
regeneration
,
and
new
birth
of
the
elected
Saints
:
albeit
they
are
not
three
,
but
one
eternall
God
.
The
Holder
.
My
Father
(
saith
Christ
)
is
an
Husbandman
:
and
so
called
,
in
regard
of
his
wisedome
,
prouidence
,
and
good
endeuours
had
,
God
is
as
a
Husbandman
.
Secund.
Philoso
.
and
daily
employed
by
him
on
the
soyle
of
mans
heart
:
wherein
semblant
to
the
Husbandman
,
(
whom
the
Philosopher
Secundus
in
the
presence
of
Adrian
,
defined
)
he
is
a
Minister
of
labours
,
an
improuer
of
the
desart
,
a
Phisitian
of
the
earth
,
a
Planter
of
trees
,
and
a
Measurer
,
or
Proportioner
of
monethes
.
In
this
person
we
may
here
remember
(
beyond
many
others
)
two
principall
attributes
,
or
diuine
vertues
:
namely
,
Gods
iustice
and
mercie
.
his
Iustice
and
his
Mercie
;
both
the
which
,
in
the
holding
of
this
Plough
,
hee
aptly
applieth
as
his
two
handes
,
to
those
two
Hales
,
or
handles
of
the
Soole
.
In
the
former
,
we
finde
him
euer
vpright
and
seuere
against
presumptious
sinners
:
in
the
latter
louing
and
cheerful
to
penitents
.
The
first
is
strengthened
by
the
vigour
of
the
Lawe
:
the
latter
beautified
by
the
comforts
of
the
Gospel
:
and
therein
,
both
these
are
so
tempted
by
the
meditation
of
Messias
his
merite
,
Gregor.
mor.
in
Iob.
35
lib.
26.
cap.
10.
that
neither
presumption
hurteth
,
nor
desperation
killeth
him
that
truly
repents
.
For
as
God
is
a
good
Father
:
so
in
his
goodnesse
he
respects
not
only
his
naturall
Sonne
,
God
and
man
:
but
all
such
,
as
haue
their
adoption
by
grace
in
him
,
with
a
right
fatherly
loue
and
affection
.
The
Leader
(
as
it
is
said
before
)
is
Christ
Iesus
,
2
Christ
is
the
Leader
of
the
Plough
.
who
(
indeede
)
goeth
forth
before
all
those
his
Oxen
,
as
their
Head
and
Captaine
:
and
willing
to
bring
man
from
errours
to
the
truth
,
and
especially
his
Ministers
,
to
the
right
method
and
order
of
their
vocation
,
Aug.
in
Ioan.
tract.
22.
he
saith
:
I
am
the
Way
,
the
Truth
,
and
the
Life
.
As
if
he
would
say
:
Falli
non
vis
?
Ego
sum
veritas
,
Mori
non
vis
?
Ego
sum
vita
:
Errare
non
vis
?
Ego
sum
via
.
Non
est
qua
eas
,
nisi
ad
me
:
non
est
quà
cas
,
nisi
per
me
.
Wilt
thou
not
be
deceiued
?
I
am
the
Truth
.
Wilt
thou
not
die
?
I
am
the
Life
:
Wilt
thou
not
erre
?
I
am
the
Way
.
Thou
hast
not
whither
to
goe
,
but
vnto
me
:
neither
maist
thou
walke
safely
,
sauing
by
me
.
This
is
the
same
to
whom
the
Lawe
directs
,
the
Prophets
point
,
the
Figures
ayme
,
and
whom
the
Father
would
that
all
men
should
heare
:
and
hee
hath
not
onely
shewed
the
way
vnto
the
kingdome
,
but
louingly
allures
men
to
walke
in
the
same
.
Therefore
he
faith
:
Mat.
11.29
.
Learne
of
me
:
Come
vnto
me
.
Neither
hath
he
at
any
time
required
that
of
his
followers
in
this
worke
,
which
himselfe
had
not
first
vndertaken
in
his
owne
person
.
In
regard
whereof
,
Apo.
14.1
those
hundred
,
fortie
,
and
foure
thousand
redeemed
soules
,
which
stand
with
the
Lambe
on
Mount
Sion
,
followe
him
wheresoeuer
he
goeth
:
and
therefore
as
for
him
,
they
are
crossed
,
they
shall
be
with
him
also
crowned
,
finding
that
all
the
afflictions
of
this
life
for
him
,
Ro.
8.
are
not
worthy
that
glory
which
shall
be
reuealed
in
him
.
3
The
Driuer
.
The
holy
Ghost
prouokes
the
good
Oxe
.
The
Driuer
of
this
Plough
is
the
diuine
Spirite
,
through
whose
instigation
the
goade
is
agitated
,
the
Oxen
prouoked
,
and
the
Plough
furthered
:
too
and
for
the
which
,
it
pleaseth
him
(
semblant
to
the
Goad
inch
or
driuer
of
Oxen
)
to
vse
and
apply
sometimes
Words
:
sometimes
Voices
:
sometimes
Songs
,
or
whistlings
:
sometimes
prickes
and
stripes
.
The
Words
Words
.
are
the
examples
,
testimonies
,
sentences
and
Parables
of
the
holy
Scriptures
,
Eccle.
12.
the
which
(
as
saith
Salomon
)
as
are
goades
and
nailes
fastened
by
the
maisters
of
the
Assemblies
,
which
are
giuen
by
one
Pastor
:
goades
to
prouoke
,
and
nailes
to
confirme
the
working
true
Christian
.
The
Voices
Voices
.
are
the
preachings
of
the
Prophets
,
Preachers
,
Euangelists
,
and
Ministers
of
the
holy
word
,
who
,
like
Saint
Iohn
the
Baptist
,
the
Criers
voyce
in
the
world
,
prepares
the
Lordes
way
among
men
.
The
Songs
Songs
.
or
whistlings
,
are
the
sweete
promises
of
God
in
Christ
,
who
by
many
comfortable
metaphors
,
and
arguments
of
loue
,
allures
men
vnto
him
.
The
Shaking
of
the
Goade
,
Shaking
of
the
Goade
.
is
the
comination
or
threat
of
punishment
and
heauie
iudgements
,
to
fall
on
them
which
are
either
negligent
or
vnfaithfull
in
this
seruice
.
As
thou
Sonne
of
man
(
saith
the
Lord
)
if
thou
tell
them
not
of
their
sinnes
,
but
permit
them
,
that
they
die
therein
,
I
will
require
their
blood
from
thine
hand
.
Againe
,
Cursed
is
hee
who
dooth
the
Lords
worke
negligently
.
The
Pricks
of
the
Goade
Prickes
of
the
Goade
are
corrections
,
afflictions
,
crosses
,
anguishes
and
sorrowes
,
whereby
the
lazie
is
stirred
vp
,
the
idler
prouoked
,
the
sinner
punished
.
Ion.
2.
By
this
Goade
was
Ionas
pierced
when
hee
was
found
faulty
in
his
Ministerie
:
by
the
same
was
Peter
perswaded
to
acknowledge
and
confesse
him
thrise
,
whom
hee
had
thrise
denied
,
Iob.
20.
Saul
by
the
same
became
a
Paul
,
most
redie
to
runne
his
course
in
this
Plough
,
and
those
Angells
in
the
Ephesian
Churches
,
Apoc.
2.
which
were
sometime
tepidous
and
backeward
,
were
well
warned
and
set
forward
.
And
truly
,
this
is
Gods
wisedome
to
deale
with
his
seruants
,
as
for
his
owne
glory
and
the
good
of
his
Church
:
so
for
their
good
whom
he
warneth
,
threatneth
&
punisheth
,
not
to
destroy
them
,
but
as
a
good
Father
to
his
prodigall
child
,
as
a
prudent
Schoolemaister
to
his
negligent
schollers
,
as
a
cunning
Phisitian
to
his
insolent
patients
,
Chrysost.
ad
Bab.
Martyr
.
and
as
the
wise
husbandman
to
his
lazie
Oxen
:
but
yet
,
with
some
seueritie
on
them
that
disobey
his
knowne
will
,
and
abuse
with
presumption
his
gratious
long
suffering
.
Thus
haue
wee
perused
Pieties
Plough
in
all
parts
&
members
performed
.
Now
,
hee
that
takes
hold
of
this
Plough
,
Hee
that
takes
the
Plough
in
hand
but
continue
it
.
and
continueth
not
to
the
end
,
but
lookes
backward
with
Demas
,
is
not
fit
for
the
kingdome
of
God
.
Let
vs
therefore
pray
to
the
Lord
to
encrease
our
faith
,
to
helpe
on
our
labours
,
to
confirme
our
ministerie
,
and
strengthen
vs
in
him
,
both
to
the
end
,
and
in
the
end
,
by
the
strong
influence
and
power
of
his
Spirit
,
the
agitator
and
driuer
of
this
potent
Plough
.
CHAP.
XXX
.
The
harrowing
of
the
Lords
Land
after
the
Seede
sowen
therein
.
PIeties
Plough
beeing
thus
compleat
,
wee
are
next
to
consider
of
the
harrowing
of
the
Lords
Land
.
The
good
husbandman
for
the
breaking
and
bruising
of
the
rough
cloddes
of
earth
,
and
better
couering
of
the
Seede
cast
into
his
field
,
hath
an
instrument
framed
to
that
vse
,
which
he
calls
the
Harrow
,
or
Dragge
:
and
this
containes
diuers
orders
or
rewes
of
manie
sharpe
tines
,
or
nailes
,
the
which
,
by
how
much
more
keene
and
tender
pointed
they
bee
,
the
better
by
so
much
they
serue
to
this
vse
.
Now
,
in
this
spirituall
Georgie
,
there
is
likewise
a
spirituall
Harrow
,
without
the
which
,
there
rest
in
the
heart
of
man
,
many
stubborne
cloddes
of
concupiscence
and
sinne
,
as
whereby
the
soueraigne
seede
of
the
heauenly
word
may
not
well
take
roote
and
bring
forth
fruit
of
encrease
.
This
Harrow
is
that
tentation
whereby
the
Lord
God
bruiseth
the
corruption
of
mans
nature
,
The
Harrow
or
Dragge
.
and
trieth
them
that
appertaine
to
his
Kingdome
for
their
good
.
And
therefore
as
the
Harrow
hath
in
it
many
sharpe
tines
or
prickes
for
that
vse
,
this
Tentation
hath
his
Contents
of
diuers
kindes
of
affliction
,
applicable
,
and
that
profitable
for
the
spirituall
Lande
.
Amongst
many
others
of
this
kinde
,
the
Apostle
to
the
Hebrewes
,
The
harrow
tines
.
chap
:
11.
hath
numbred
these
particulars
:
as
namely
,
mockings
,
scourgings
,
bands
,
prisonments
,
stonings
,
piercings
,
woundings
,
burnings
,
wandrings
,
tormentings
,
afflictions
,
death
.
And
those
and
such
like
vexations
hath
the
Lord
appointed
,
and
permitteth
to
fall
on
his
Saints
,
as
whereby
in
this
life
they
might
be
tried
,
and
in
their
triall
purged
as
corne
,
and
purified
as
gold
in
the
fire
:
that
so
through
many
tribulations
incident
to
mans
nature
,
they
might
bee
framed
liable
to
this
vse
:
and
finally
,
being
redeemed
from
the
earth
,
and
washed
in
the
blood
of
the
Lambe
,
and
abandoning
the
world
,
they
might
effect
and
enter
the
heauenly
Ierus●lem
,
Greg.
in
Iob.
li.
●6
ca.
9.
the
place
of
their
rest
.
Neguitia
reproborum
triturae
more
electorum
vitam
,
quasi
grana
à
paleis
seperans
,
premit
&
purgat
.
The
naughtinesse
of
the
Reprobates
(
saith
Gregorie
)
after
the
manner
of
a
triture
or
threshing
,
doth
bruise
and
purge
the
life
of
the
elect
,
as
seperating
the
corne
from
the
chaffe
:
for
the
euill
when
they
afflict
the
good
,
The
cause
wherefore
God
suffereth
the
godly
to
be
afflicted
in
this
life
.
doe
the
sooner
thereby
driue
them
from
the
desires
of
this
world
:
for
whiles
they
lay
on
them
many
violent
pressures
,
they
compel
them
to
hasten
to
things
heauenly
,
the
which
is
well
noted
in
the
example
of
the
Israelites
,
when
Moses
called
them
from
the
oppression
of
Pharaoh
.
And
this
is
the
cause
that
the
Lord
permittes
the
righteous
to
bee
troubled
by
the
vnrighteous
,
that
when
they
heare
tell
of
the
good
thinges
future
,
which
they
desire
,
they
may
sustaine
for
a
time
,
the
affliction
of
those
euill
thinges
,
which
they
abhor
,
and
such
their
crosses
may
enforce
them
to
an
happy
ende
,
while
loue
allures
them
to
the
same
.
Neither
(
indeed
)
may
the
nature
of
men
be
otherwise
framed
applicable
to
the
Lords
vse
,
as
thus
by
praue
concupiscence
subdued
to
sinne
.
But
by
this
(
as
by
the
rough
Harrow
)
the
clods
of
his
nature
being
bruised
,
and
that
good
corne
couered
in
the
earth
,
(
howsoeuer
the
wicked
imagine
the
seede
of
Gods
word
therein
dieth
)
the
fruite
of
Righteousnesse
,
in
time
,
is
seene
to
recompence
the
husbands
toyle
.
Therefore
,
when
the
Prophet
Dauid
obserued
the
necessitie
and
conuenience
thereof
,
he
confessed
,
that
good
it
was
for
him
,
that
hee
had
bene
troubled
:
that
is
,
harrowed
;
though
by
the
persecution
of
Gods
enemies
.
1
We
are
not
afflicted
by
God
vniustly
.
But
if
at
any
time
we
seek
for
the
cause
of
this
our
trouble
,
and
can
hardly
finde
the
same
;
yet
let
this
suffice
,
to
perswade
that
wee
suffer
none
of
these
trialles
vniustly
:
for
if
by
the
goodnesse
of
God
we
be
now
made
somewhat
,
who
before
were
not
,
there
is
no
doubt
,
but
that
the
same
God
bearing
rule
ouer
all
,
will
not
permit
vs
,
which
now
are
made
to
be
vniustly
afflicted
:
he
will
not
neglect
the
worke
of
his
owne
hand
,
but
preserue
that
himselfe
hath
created
,
Greg.
ibi
i.
cap.
10.
and
constraine
all
those
hard
aduentures
betiding
vs
,
to
further
the
same
preseruation
for
his
glory
,
and
our
endlesse
consolation
.
Next
,
let
vs
endeuour
in
this
case
to
resemble
the
good
ground
,
which
first
simplie
obeyeth
&
yeldeth
to
the
hand
of
the
husbandman
,
to
be
by
him
turned
,
delued
&
labored
after
his
wll
,
without
dispute
,
3.
Patience
grudge
,
question
or
denial
.
Thirdly
,
with
the
same
,
let
vs
learn
to
beare
&
endure
with
patience
&
tolleration
,
whatsoeuer
this
good
husbandman
imposeth
and
layes
on
vs
.
4.
Thankfulnesse
.
Fourthlie
,
hauing
receiued
the
good
seede
of
Gods
word
,
and
the
labours
of
his
hand
,
let
vs
(
with
the
same
)
be
thankfull
,
and
expresse
our
thankfulnes
in
rendring
vnto
his
hand
,
somtimes
thirty
,
sometimes
sixtie
,
sometimes
an
hundred
folde
.
And
then
,
howsoeuer
the
Ploughers
plough
on
our
backs
&
make
long
furrowes
,
that
our
soule
is
heauie
euen
to
the
death
,
because
the
sword
hath
pierced
it
:
5.
Comfort
let
vs
not
feare
nor
waxe
fainte
hearted
,
but
beleeue
and
know
that
all
things
shall
worke
together
for
the
best
vnto
vs
which
loue
God
,
and
depend
on
his
goodnes
.
The
two
Horses
The
two
horses
that
harrow
.
which
draw
forth
this
Harraw
or
Dragge
,
are
two
strong
barbed
beastes
,
and
in
nature
of
themselues
most
euill
and
vnthriftie
,
though
by
the
good
Husband-man
constrained
,
prepared
,
and
applied
to
thriftines
:
the
one
is
the
World
,
so
called
:
the
other
,
the
Flesh
.
By
the
World
,
1.
The
World
.
(
in
this
place
)
is
meant
not
the
creature
conteining
the
heauens
,
and
the
earth
:
within
which
,
men
liue
,
and
thereof
by
diuine
prouidence
,
take
benefit
and
vse
,
but
(
according
to
the
meaning
of
Christ
and
his
Apostles
)
wee
vnderstand
the
maligne
,
wicked
,
Ro.
1.
and
impious
persons
of
this
life
,
who
being
nothing
capable
of
the
thinges
which
are
of
the
Spirite
of
God
,
oppose
themselues
in
lewde
lustes
against
the
Saints
,
against
the
truth
,
against
God
:
whom
therfore
the
Apostle
aduiseth
vs
not
to
loue
,
nor
any
their
studies
or
affaires
.
By
the
Flesh
2.
The
Flesh
.
also
we
vnderstand
,
not
this
naturall
materiall
body
of
man
:
but
(
as
Christ
and
the
same
Apostles
teach
)
those
carnall
and
lustfull
men
of
this
life
,
and
their
fleshly
affections
,
which
are
euer
contrary
to
the
Spirite
of
God
,
and
the
sacred
motions
of
the
same
.
By
these
two
Horses
,
the
very
godly
are
both
tempted
,
troubled
,
and
mightily
assaulted
.
Howbeit
,
How
the
godly
are
harrowed
,
and
to
what
end
,
by
those
horses
.
for
their
better
exercise
and
profit
(
as
it
is
before
said
)
nor
may
we
perswade
,
but
that
as
well
those
vngodly
instruments
of
wrath
,
as
the
very
sinnes
of
the
elect
,
are
no
lesse
profitable
vnto
them
oppressed
with
sinne
,
then
that
very
poyson
,
whereof
potions
are
made
,
is
good
for
the
sicke
patient
:
and
as
that
Scorpion
,
which
is
bruised
,
and
applied
to
the
wound
hee
had
pierced
before
,
is
said
to
be
a
soueraigne
remedie
against
the
same
.
Moreouer
,
to
this
Harrow
(
which
God
vseth
as
an
instrument
of
iustice
)
belong
●●me
other
things
,
by
the
which
those
horses
being
furnished
and
fastned
,
may
both
strongly
draw
on
,
and
labour
the
same
.
These
are
diuersly
named
by
the
Husbandmen
of
diuers
countries
;
but
knowne
to
vs
by
those
names
,
The
furniture
of
the
horses
harrowing
.
vz.
First
,
th●
two
Collers
.
Secondly
,
the
two
Hambers
.
Thirdly
,
the
foure
Traces
,
or
Tresses
.
Fourthly
,
the
two
Batter-quills
.
Fiftly
,
the
two
Tenours
,
or
withes
.
Sixtly
,
the
two
Halters
,
or
raynes
.
The
first
and
second
are
applied
to
the
neckes
and
shoulders
of
those
horses
:
the
third
,
to
their
sides
:
the
fourth
,
to
their
heeles
:
the
fift
,
are
fastned
to
the
harrowes
:
and
the
last
,
to
their
heads
.
Of
the
which
parts
,
there
might
much
be
spoken
,
and
many
things
discouered
,
for
good
vse
:
but
for
breuitie
,
it
shall
be
inough
at
this
time
,
that
we
onely
remember
them
.
By
the
first
,
namely
,
the
Collers
,
1.
The
Collers
.
vnderstand
the
righteousnesse
of
man
.
Secondly
,
iudgement
of
the
world
.
Both
the
which
,
the
Spirite
of
God
reproueth
,
as
Christ
protesteth
,
being
contrary
to
the
iustice
and
iudgement
of
God
.
By
the
second
is
noted
,
2.
The
Hambers
.
that
Philantia
or
selfe-loue
.
Secondly
,
that
Contempt
and
Disdaine
of
others
:
the
which
also
,
the
Lorde
obserued
and
reprehended
in
the
proud
Pharisies
.
By
the
third
,
is
considered
,
3.
The
Traces
or
Tresses
.
4.
The
batter
quides
.
5.
The
tenoures
.
6.
The
halter
or
raynes
.
those
foure
cordes
of
Vanitie
,
as
Enuy
,
Wrath
,
Iniurie
,
and
Crueltie
:
which
are
deadly
,
and
condemned
in
the
Law
of
God
.
By
the
fourth
are
signified
,
1.
The
blasphemous
tongues
.
2.
The
godlesse
actions
of
presumptuous
sinnes
.
By
the
first
obserue
:
first
,
the
diuelish
suggestions
and
damnable
imaginations
of
the
impious
miscreants
of
this
life
:
and
by
the
sixt
&
last
,
consider
well
of
the
wise
Prouidence
&
Power
of
God
,
by
the
which
all
thinges
are
carryed
and
powerfully
ordered
;
as
well
for
the
benefite
of
his
Saints
,
as
for
his
owne
glory
,
the
end
of
all
his
workes
:
neither
hath
the
diuel
any
power
or
might
whatsoeuer
,
to
go
one
iote
beyond
the
will
and
permission
of
the
Lorde
in
any
thing
,
whereof
the
godly
take
no
meane
comfort
:
knowing
,
that
as
they
be
his
deare
children
,
1.
Cor.
10.
and
will
not
suffer
them
to
be
tempted
beyond
their
power
:
so
he
will
defend
and
inherite
them
in
the
ende
,
when
the
enemie
(
maugre
all
his
studies
and
struglings
)
shall
not
onely
bee
restrained
of
the
effecting
of
his
hurtfull
purposes
,
but
also
plagued
with
tormentes
eternall
.
The
Driuer
of
those
two
Horses
,
God
permits
the
wicked
to
aff●ict
his
Saints
.
is
the
Spirit
of
Malignitie
,
who
beeing
of
a
nature
maleuolent
and
peruerse
,
yerkes
them
on
by
Gods
permission
:
but
perswading
,
that
because
the
Lorde
hath
permitted
him
to
rage
and
storme
against
his
disobedient
children
and
such
as
yet
repent
not
of
their
heinous
sinnes
,
that
therefore
hee
is
of
power
sufficient
in
hims●lfe
,
to
execute
and
effect
against
them
(
in
his
wood-furie
)
whatsoeuer
he
listeth
.
Of
this
proude
conceit
,
was
King
Nabuchadnezar
of
Babilon
,
whom
the
Lorde
had
made
the
Hamber
of
the
earth
,
and
his
rodde
of
reuenge
.
But
he
is
deceiued
,
and
such
his
followers
:
for
hee
and
they
be
none
other
,
then
as
the
rodde
in
Gods
hand
,
and
his
instrumentes
of
wrath
,
to
bee
guided
and
restraind
at
his
will
.
God
restraines
the
insolent
by
his
power
.
Therefore
,
howsoeuer
these
stiffe-necked
horses
runne
,
neigh
,
leape
,
and
kicke
with
their
heeles
:
how
fiercely
soeuer
they
pull
on
the
sharpe
harrow
,
to
annoy
the
Saintes
,
being
yerked
forth
in
furious
rage
,
by
the
maligne
Spirite
:
yet
true
it
is
,
(
as
before
it
is
saide
)
that
beeing
brideled
and
restrained
by
the
prouidence
and
power
of
God
,
Dionys.
Arcopag
.
in
diuinis
nominibus
cap.
10.
the
chiefe
Moter
,
they
shall
not
bee
able
to
hurt
one
haire
of
the
head
of
the
Lordes
children
:
or
perpetrate
any
one
action
whatsoeuer
,
without
his
will
and
permission
to
whome
they
are
compelled
and
bound
to
obey
.
So
haue
wee
plainely
seene
a
discription
of
the
harrowing
of
the
Lords
land
,
after
the
plowing
and
sowing
of
the
same
.
Now
,
before
wee
come
to
the
fruites
of
this
labour
,
let
vs
briefly
peruse
the
Plough
of
Impietie
,
as
whereby
in
a
fit
comparison
,
wee
may
the
better
discerne
and
obserue
that
which
hath
bene
said
.
CHAP.
XXXI
.
A
briefe
viewe
of
Impieties
Husbandrie
,
contrarie
to
the
former
:
and
first
,
of
the
Land
and
Seede
of
Impietie
.
THat
wee
may
not
bee
preuented
by
Sathan
,
and
the
guilefulnes
of
his
assaults
(
the
deepnesse
of
whose
deuices
,
is
bottomelesse
,
and
his
lewde
purpose
euer
opposite
to
the
purpose
diuine
)
let
vs
not
omit
to
obserue
him
,
to
know
his
malice
:
yea
,
let
vs
well
marke
the
nature
and
manner
of
his
ploughing
,
sowing
,
harrowing
,
and
working
in
the
field
of
this
world
:
and
so
take
heede
of
him
,
preuent
him
,
and
by
our
faith
in
Christ
,
and
true
labors
in
the
Lord
,
conquer
,
ouerthrow
,
abandon
,
and
cast
him
out
,
as
our
most
deadly
enemie
.
It
is
certaine
,
that
the
Diuell
hath
a
Plough
,
The
Diuel
hath
his
Plough
.
which
is
of
Impietie
:
wherewith
,
howsoeuer
hee
pretends
in
shewe
,
his
full
purpose
is
to
destroy
that
which
the
Lorde
God
hath
built
:
roote
and
cast
forth
the
good
Seede
from
the
the
Lords
land
,
wherein
to
sowe
Tares
,
and
to
plough
for
sinne
and
vnrighteousnesse
,
that
he
may
reape
after
the
measure
of
tirannie
and
crueltie
on
the
earth
.
And
surely
,
Why
many
men
sowe
and
plough
iniquitie
.
what
by
meanes
of
his
sophisticall
argumentes
,
or
for
that
the
waies
of
Impietie
,
seeme
pleasant
to
mans
eye
,
and
lustfull
to
the
flesh
:
or
for
that
the
path
of
true
Pietie
is
narrowe
and
painefull
to
the
men
of
this
life
,
many
men
,
yea
mightie
men
of
the
worlde
,
haue
rather
chosen
to
plough
with
Impietie
,
then
with
Pietie
,
and
therein
to
serue
rather
to
the
Diuell
,
then
to
God
.
Therefore
haue
wee
placed
here
following
,
a
viewe
of
the
diuels
husbandrie
in
the
world
,
opposed
to
the
former
,
as
whereby
ye
might
behold
and
consider
the
contrary
Image
and
order
of
either
,
with
their
endes
and
rewardes
.
Howbeit
,
too
and
for
this
purpose
,
that
seeseeing
the
good
,
with
the
commoditie
thereof
,
ye
might
loue
and
ensue
it
:
and
knowing
also
that
euill
,
with
the
daunger
and
hurt
thereof
,
ye
might
warily
eschue
it
.
And
this
the
better
to
performe
,
wee
may
consider
in
this
impious
Georgy
,
to
be
abandoned
,
three
general
points
,
as
:
-
1
The
Land
and
the
Seed
of
Impietie
.
-
2
The
Plough
of
Impietie
.
-
3
The
Harrow
of
Impietie
.
Although
the
Diuell
goeth
about
like
a
ramping
and
roaring
Lyon
,
euer
seeking
whom
hee
may
deuoure
,
and
euery
day
catcheth
and
swalloweth
vp
such
as
appertaine
to
his
kingdome
,
The
subtiltie
of
the
Diuell
.
and
therefore
are
liable
to
his
power
and
tyrannie
:
yet
is
hee
not
so
willing
to
appeare
as
hee
is
,
in
his
owne
likenesse
,
beeing
as
ashamed
of
his
owne
vgly
deformitie
.
But
therefore
,
that
hee
might
as
well
satisfie
himselfe
therein
,
as
beguile
others
,
he
mustreth
forth
as
an
Angell
of
Light
:
Isa.
5.
and
therein
endeuoureth
to
perswade
,
that
for
a
vertue
,
which
is
a
fowle
vice
:
to
commend
that
for
good
,
which
is
euill
:
and
that
for
sweete
,
which
is
most
sower
.
Thus
,
the
Diuel
willing
to
deface
the
Plough
of
Pietie
,
&
godly
Georgy
,
would
by
many
subtil
arguments
and
shifts
,
enduce
men
to
beleeue
that
Impieties
Plough
is
the
best
,
that
the
tares
sowen
by
him
in
the
field
,
are
good
corne
,
that
the
soyle
of
sinfulnesse
is
the
most
healthsome
land
,
and
that
to
sow
for
wickednesse
,
&
to
reape
after
the
measure
of
cruelty
,
is
farre
preferred
before
that
sowing
and
reaping
which
the
Lorde
God
hath
prescribed
in
his
word
for
his
Saints
.
But
this
is
his
guilefull
engine
to
circumuent
the
ignorant
and
heedlesse
,
to
aduance
the
power
of
his
royaltie
,
and
to
blemish
the
glory
of
the
heauenly
Saints
,
as
wee
shall
the
better
see
and
consider
,
after
that
wee
haue
perused
the
particular
partes
before
mentioned
:
for
thereby
shall
the
legerdemane
of
this
craftie
imitator
bee
found
out
,
and
his
practises
preuented
,
to
the
finall
confusion
of
him
and
all
his
vngodly
impes
.
The
Land
of
Impietie
,
The
Land
of
Impiety
.
is
not
fallowed
or
well
tilled
ground
of
the
Lords
field
:
but
the
vnfallowed
,
vntilled
and
rude
earth
,
as
that
which
is
barren
,
naught
,
and
all
vnfit
for
the
good
seede
,
Gen.
3.
and
beareth
thornes
,
thistles
,
brambles
,
&
tares
,
such
as
naturally
spring
of
euill
and
vncultured
fields
,
all
vnprofitable
and
combersome
to
the
husbandman
This
Salomon
descried
in
the
vineyard
of
the
foolish
and
slouthfull
man
:
It
was
all
growne
ouer
with
thornes
,
and
nettles
had
couered
the
face
thereof
,
and
the
stone
wall
thereof
was
broken
downe
:
then
he
addeth
:
Prou.
24.30
.
●4
.
thy
pouerty
commeth
as
one
that
trauaileth
by
the
way
,
and
thy
necessitie
like
an
armed
man
.
This
rightly
displaieth
the
malitious
heart
of
olde
Adam
,
which
is
not
apprehensiue
of
the
things
which
are
of
the
diuine
Spirit
,
nor
is
well
cultured
and
prepared
for
the
heauenly
Seede
,
and
so
neither
for
the
fruit
of
righteousnesse
.
The
Seede
sowen
therein
,
is
either
choked
with
thornes
,
or
trodden
downe
of
men
,
or
deuoured
of
birds
,
or
ouer
withered
with
the
Sun
,
and
so
is
not
fruitfull
in
good
wo●kes
,
(
as
the
Lord
hath
taught
in
the
Gospell
)
and
therefore
(
as
also
the
Apostle
saith
)
is
subiect
to
burning
.
Of
this
nature
was
the
heart
of
cursed
Caine
,
of
Saul
,
of
Achitophel
,
of
Iudas
,
of
Simon
Magus
,
of
Herod
,
of
the
High
Priests
of
the
Iewes
,
&
such
as
being
hardened
,
were
euer
obstinate
,
rebellious
against
God
,
hatefull
to
Christ
,
his
Apostles
and
Ministers
:
and
finally
,
left
without
timely
repentance
,
perished
in
their
sinnes
,
without
mercy
,
as
if
it
were
vnpossible
they
could
be
renewed
into
repentance
.
The
Seede
of
Impietie
The
Seede
of
Impiety
.
cast
into
this
naughty
ground
,
is
neither
that
soueraigne
worde
of
God
,
nor
those
heauenly
vertues
and
motions
of
the
Spirit
,
but
the
noisome
tares
of
the
enuious
:
as
wicked
and
vngodly
thoughts
,
suggestions
,
imaginations
,
conceits
,
studies
and
endeuours
,
murthers
,
thefts
,
blasphemies
,
lies
,
adulteries
,
enuie
,
wrath
,
pride
,
gluttony
,
sloth
,
lecherie
,
couetousnesse
,
and
many
other
like
,
of
which
this
earth
is
naturally
capable
,
and
whereof
springeth
nothing
else
,
but
that
(
which
being
of
the
like
nature
)
is
fit
for
the
fire
.
So
saith
our
Sauiour
,
the
wicked
man
hauing
receiued
in
those
Seedes
,
from
that
euill
treasure
of
his
heart
,
bringeth
forth
that
which
euill
is
:
for
wee
may
not
expect
Grapes
to
spring
of
thornes
,
nor
figges
of
thistles
.
To
this
belong
those
wicked
heresies
,
sophistries
,
schismes
,
erroneous
doctrines
,
deceiueable
opinions
,
and
godlesse
counsailes
,
broached
and
divulged
in
the
Church
by
Antichrist
and
his
members
.
Hence
also
is
that
sowing
of
seditions
and
contentions
among
brethren
and
neighbours
,
the
seedes
of
Impietie
,
whereof
Salomon
spake
:
Prou.
22.
the
sowing
of
vaine
winde
and
wickednesse
,
mentioned
by
the
Prophet
Hoseah
:
Hos.
2.
&
10.13
.
Mat.
13.
Gal.
6.8
.
Plato
de
voluptate
.
the
sowing
of
tares
,
whereof
Christ
tells
,
and
the
sowing
in
the
flesh
,
whereof
growes
corruption
;
of
the
which
Saint
Paul
disputed
.
These
be
euill
sowers
,
and
their
seede
,
fits
both
their
hand
and
the
soyle
,
as
mali
falsis
gaudent
voluptatibus
.
CHAP.
XXXII
.
1.
Of
the
Plough
of
Impietie
.
2.
Of
the
Soole
.
THe
vngodly
(
as
it
is
saide
)
haue
also
their
Plough
,
as
wherein
they
pretend
to
imitate
the
godly
in
their
husbandry
:
howbeit
,
as
they
are
of
an
other
mind
and
constitution
:
The
end
of
Impieties
Plough
.
so
is
their
Plough
quite
contrary
to
the
Plough
of
Pietie
,
hauing
therein
this
chiefe
purpose
,
not
onely
to
broach
thereby
their
inueterate
mischiefes
,
but
to
greeue
and
gall
the
Lord
Iesus
at
the
heart
,
and
all
his
blessed
members
,
and
to
ouerthrow
and
roote
out
all
celestiall
grace
and
diuine
vertues
from
the
hearts
of
men
.
Of
this
the
Prophet
wofully
complained
,
in
the
person
of
Christ
and
his
Saints
:
Isa.
44.
The
Plowers
plowed
vpon
my
backe
,
and
made
long
furrowes
:
thus
said
the
Lord
of
such
plowers
:
Thou
hast
laden
mee
with
thine
iniquities
,
and
pained
mee
with
thy
transgressions
.
And
of
the
same
it
is
said
:
The
sinner
considereth
the
righteous
,
and
seeketh
occasion
to
slay
him
.
Psal.
37.
For
these
wicked
and
peruerse
Plowers
,
are
euer
most
hard-hearted
,
The
nature
of
the
euill
Plowers
.
cruell
,
enuious
,
malitious
,
irefull
,
and
seuere
,
against
the
Saints
of
the
most
holy
:
they
pierce
and
wound
the
righteous
,
by
tyrannies
,
blasphemies
,
persecutions
,
torments
,
and
horrible
mischiefes
.
Howbeit
,
we
finde
them
not
alwaies
so
prosperous
in
their
actions
and
studies
,
but
that
they
are
often
galled
,
grieued
and
condemned
by
that
gnawing
and
fretting
worme
of
Conscience
which
torments
their
sinfful
soules
day
and
night
with
pains
intollerable
:
and
lastly
,
they
are
destroyed
for
euer
from
the
presence
of
God
&
his
blessed
Angells
.
In
this
Plough
are
considered
(
as
in
the
Plough
of
Pietie
)
-
1.
The
Aratre
or
Soole
,
of
the
Plough
.
-
2.
The
Oxen
,
of
the
Plough
.
-
3.
The
Holder
,
of
the
Plough
.
-
4.
The
Leader
,
of
the
Plough
.
-
5.
The
Driuer
,
of
the
Plough
.
But
not
the
same
before
mentioned
in
that
Plough
,
nor
the
like
in
either
nature
or
condition
:
for
as
Pietie
and
Impietie
are
meere
contraries
,
as
vertues
and
vices
:
so
also
are
their
seuerall
actions
,
fruits
and
effects
.
First
,
touching
the
Aratre
or
Soole
,
The
Soole
of
Impiety
.
1.
2.
3.
4.
5.
9.
7.
8.
9.
10.
11.
12.
13.
14.
wee
finde
therein
the
same
number
of
parts
and
points
,
as
in
the
Soole
of
Piety
.
As
first
,
the
Share
:
secondly
,
the
Ship
:
thirdly
,
the
Culter
:
fourthly
,
the
Beame
:
fiftly
,
the
Tractory
:
sixtly
,
the
Ground-rise
:
seuenthly
,
the
Broad-Hale
:
eightly
,
the
Round-hale
:
ninthly
,
the
Chaine
:
tenthly
,
the
Farther
Wheele
:
eleuenthly
,
the
Neerer
Wheele
:
twelfthly
,
the
Axell
:
thirteenthly
,
the
Kay
fourteenthly
,
the
Taw.
The
first
of
the
which
noteth
hardnesse
of
heart
:
An
hard
heart
.
Bern.
li.
5.
de
consider
.
the
second
,
pride
:
the
third
,
sinfull
shame
:
the
fourth
,
impenitency
:
the
fift
,
pampering
of
the
flesh
:
the
sixt
,
dispaire
of
remission
:
the
seuenth
,
a
turning
away
from
God
:
the
eight
,
an
abiding
or
dwelling
in
sin
:
the
ninth
,
a
noysome
combination
of
vices
:
the
tenth
,
a
thriftlesse
meditation
:
the
eleuenth
,
a
continuance
of
vngodly
actions
:
the
twelfth
,
a
blasphemie
:
the
thirteenth
,
infidelitie
:
and
the
fourteenth
,
malicious
crueltie
.
First
,
the
Share
of
Impieties
Soole
is
hardnesse
of
heart
,
which
euer
withstands
godly
contrition
.
Quid
est
Cor
durum
?
ipsum
est
,
quod
nec
compunctione
scinditur
,
nec
pietate
mollitur
,
nec
mouetur
precibus
,
minis
non
cedit
,
flagellis
duratur
,
ingratum
est
ad
beneficia
,
&c
What
is
the
hard
heart
(
said
Baruard
)
It
is
the
same
which
is
neither
pierced
with
compunction
:
nor
mollified
with
piety
,
nor
moued
with
praiers
,
nor
yeeldeth
to
threats
:
is
hardened
with
scourges
,
for
benefits
ingratefu●l
,
for
counsailes
vnfaithfull
,
for
iudgements
cruell
,
for
vices
shamelesse
,
for
dangers
desperate
,
for
humane
things
brutish
,
for
diuine
matters
rash
,
of
things
past
forgetfull
,
for
things
present
negligent
,
for
things
●uture
improuident
the
same
who
forgets
all
things
before
passed
,
sauing
iniuries
,
and
respects
nothing
that
is
to
come
,
sauing
how
to
be
reuenged
.
Ioh.
41.
Eph.
4
18.
Loe
here
is
the
display
of
an
indurate
heart
,
which
being
past
feeling
&
strange
from
the
life
of
God
,
giuen
to
all
kind
of
wantonnes
,
worketh
all
kind
of
wickednesse
.
With
this
instrument
laboured
Pharaoh
the
Egiptian
King
,
Exod.
7.
whose
heart
being
hardened
,
he
would
by
no
meanes
be
perswaded
to
let
the
people
of
Israel
to
go
out
of
his
land
,
the
end
whereof
was
his
own
destruction
.
Wel
therefore
the
Lord
admonished
his
people
by
Moses
,
Deut.
10.16
Psal.
91.
to
circumcise
the
fore-skinnes
of
their
hearts
:
and
by
Dauid
,
not
to
harden
their
hearts
,
as
in
the
time
of
prouocation
in
the
Wildernesse
.
For
this
sinne
hath
nothing
profitable
for
mans
health
,
but
many
things
as
whereby
man
is
vtterly
annoyed
,
and
finally
confounded
.
Next
to
this
,
followes
the
Shippe
of
Impietie
,
and
that
is
a
Proud
Spirit
,
2.
A
Proud
Spirit
.
which
possessing
an
inordinate
loue
of
it
proper
excellencie
,
and
an
ambitious
desire
of
that
celsitude
which
euermore
contrarieth
godly
humility
,
causeth
men
without
all
feare
of
God
,
and
the
acknowledgement
of
their
owne
infirmities
,
either
for
some
wisedome
,
or
some
strength
,
or
some
beautie
,
or
some
fauour
,
or
some
holinesse
,
or
some
laudable
qualities
,
which
they
either
finde
or
conceit
to
bee
in
themselues
to
extoll
themselues
,
in
regard
whereof
,
they
disdainefully
contemne
others
:
howbeit
,
feeling
the
least
touch
of
aduersitie
,
they
begin
to
murmour
against
God
,
as
if
hee
were
most
vniust
in
dealing
towardes
them
.
Secondly
,
as
the
Shippe
is
the
lowest
member
of
the
Soole
:
so
is
pride
deepely
rooted
in
the
heart
of
man
:
yet
so
,
as
from
thence
it
euer
aspireth
,
and
by
diuellish
ambition
croppeth
the
head
thereof
,
and
gettes
the
victorie
.
Thirdly
,
the
Shippe
beareth
the
Share
,
which
pierceth
and
maketh
way
for
the
rest
of
this
swelling
humour
,
though
in
a
man
miserable
and
poore
(
for
the
poore
man
is
proud
also
,
as
well
as
the
rich
)
looketh
euer
vpward
,
thirsterh
after
soueraignty
,
and
ministreth
cause
and
occasions
to
pertinacie
and
hardnesse
of
heart
:
neither
is
there
any
sinne
or
wickednesse
which
is
not
accompanied
or
prouoked
of
this
:
for
euery
sinne
committed
,
argueth
a
proud
contempt
of
the
diuine
Law
.
Elatum
cor
,
durum
&
expers
est
pietatis
,
ignarum
compunctionis
,
In
li
5
de
considerat
siccum
ab
omni
rore
gratia
spiritualis
:
An
high
or
haughty
heart
(
saide
Bernard
)
is
hard
and
deuoid
of
all
pietie
,
ignorant
of
compunction
,
and
arie
from
all
the
dewe
of
spirituall
grace
.
Aug.
tract.
25.
in
Ioan.
This
Saint
Augustine
(
after
the
wise
Syracides
)
considering
,
for
an
admonition
to
the
godly
,
to
flie
that
destruction
,
thus
saith
:
Quid
superbis
homo
?
filius
Dei
propter
te
humilis
factus
est
,
&c.
Wherefore
art
thou
proud
ô
man
?
the
Sonne
of
God
was
made
humble
for
thee
.
Albeit
thou
maiest
bee
ashamed
to
imitate
an
humble
man
:
yet
at
the
least
be
thou
nothing
ashamed
to
imitate
humble
God
.
The
Sonne
of
God
came
in
man
,
and
was
humbled
:
that
God
was
made
man
,
thou
ô
man
know
thy selfe
,
for
thou
art
a
man
.
Thy
whole
humility
is
,
that
thou
know
thy selfe
.
But
this
vertue
is
either
quenched
out
,
or
withstoode
by
this
impious
Shippe
of
Pride
,
to
the
perdition
of
them
that
follow
this
pestilent
Plough
:
as
besides
many
testimonies
of
holy
Scriptures
,
wee
finde
it
verified
in
that
fearefull
example
of
Nimrod
,
the
mightie
Hunter
,
Nebuchadnezar
the
Monarch
of
Babylon
,
Herod
,
Abimelech
,
Antiochus
,
Holofernes
,
and
such
haughtie-hearted
plowers
of
mischiefes
.
For
the
Lorde
dooth
alwaies
resist
the
proude
as
vnworthy
,
both
his
benediction
and
Kingdome
.
Therefore
to
his
Saintes
hee
commends
humilitie
,
in
the
which
,
as
they
are
called
blessed
,
so
haue
they
in
the
ende
the
Kingdome
of
heauen
,
and
happinesse
eternall
.
Thirdly
,
the
Culter
of
this
Soole
,
is
that
Shame
Sinfull
Shame
.
which
bringeth
sinne
,
as
by
the
which
the
sinner
denieth
to
acknowledge
and
confesse
his
sinnes
and
transgressions
,
committed
either
to
God
,
or
to
the
congregation
,
or
to
his
euen
brother
,
whom
hee
hath
offended
,
contrarying
or
withstanding
that
Confession
of
the
mouth
which
was
semblant
to
the
Culter
,
whereby
the
earth
pierced
with
the
Share
,
is
opened
and
diuided
.
Neuerthelesse
,
as
the
euill
man
from
the
euill
treasure
of
his
heart
,
brings
forth
that
which
is
euill
,
he
is
not
any
thing
ashamed
to
belke
and
blatter
forth
heinous
blasphemies
against
God
and
the
King
,
scandalles
,
letters
,
periuries
,
euill
wordes
:
and
to
sinne
openly
without
shame
.
This
was
Sodomes
abhomination
:
imitating
therein
wicked
Cayn
,
who
albeit
hee
could
not
but
see
the
heinousnesse
of
his
owne
fault
,
would
yet
not
confesse
himselfe
faultie
;
or
at
the
least
,
not
much
faultie
:
but
ieasted
(
as
it
were
)
at
Gods
commination
.
As
,
Is
my
sinne
so
great
?
or
greater
then
that
it
may
bee
pardoned
?
But
as
those
obtaine
no
promise
of
pardon
:
so
are
they
iustly
secluded
from
all
hope
of
sauing
health
.
Well
therefore
,
said
S.
Augustine
:
Aug.
in
Psal.
O
homo
:
quid
times
confiteri
?
&c.
O
thou
man
,
wherefore
fearest
thou
to
confesse
that
,
which
by
confession
I
am
yet
more
ignorant
of
,
then
of
that
I
know
not
at
all
?
Why
shamest
thou
thy
sinnes
to
confesse
?
I
am
a
sinner
,
as
thou
art
:
I
am
also
a
man
:
and
nothing
of
that
which
is
humane
,
is
wanting
in
me
.
Confesse
thy
sinne
(
ô
man
)
euen
before
man
:
a
sinfull
man
,
to
a
sinfull
man
.
Choose
now
either
part
:
If
thou
conceale
thy
sinnes
,
for
want
of
Confession
,
thou
shalt
be
damned
,
as
vnconfest
.
For
to
this
ende
the
Lord
requireth
mans
confession
,
that
he
might
pardon
the
man
which
is
thereby
humbled
:
and
to
this
end
hee
dammes
him
which
confesseth
not
,
that
hee
might
punish
the
person
which
is
proud
.
The
Plough
Beame
of
Impietie
is
,
the
repletion
of
bread
,
pampering
of
the
flesh
,
and
luxurie
,
4.
Luxury
a
seuere
enemie
to
true
Mortification
.
For
as
that
beame
of
Pietie
,
is
the
strength
of
godly
Repentance
:
so
is
this
the
vtter
dissolution
of
the
same
:
as
then
when
men
are
filled
and
glutted
with
carnall
lustes
,
they
are
apt
and
readie
to
all
impietie
and
wickednesse
with
greedines
.
Gregor.
in
moral
.
in
Iob.
Aug.
de
ciu.
dei
.
lib.
12.
For
(
as
Gregory
said
)
afte●
that
the
vice
of
luxurie
hath
assailed
mans
minde
,
it
scarcely
permits
him
to
thinke
of
any
goodnesse
:
for
his
desires
are
clibbe
or
clammie
:
for
of
an
euill
suggestion
,
springs
cogitation
:
of
cogitation
,
affection
:
of
affection
,
delight
:
of
delight
,
consent
:
of
consent
,
operation
:
of
operation
,
custome
:
of
custome
,
dispaire
:
of
dispaire
,
defence
of
sinne
:
of
defence
of
sinne
,
proud
boasting
:
Ezech.
16.
Gen.
6.
of
proud
boasting
,
death
.
This
was
an
other
of
Sodomes
sinnes
,
(
as
witnesseth
the
Prophet
,
vnder
the
title
of
their
idlenesse
)
and
of
the
filthy
sinners
in
the
time
of
the
generall
deluge
:
whereof
it
followed
,
that
they
both
perished
,
the
former
by
fire
,
the
latter
by
water
,
in
the
Lords
fearefull
anger
,
whose
iustice
most
worthily
abhorres
this
filthy
Plough-beame
.
The
Tractory
of
this
Aratre
is
,
a
desperate
minde
touching
any
consolation
or
helpe
from
aboue
,
or
of
the
life
to
come
:
5.
Desperation
.
Sap.
2.22
.
the
which
the
vngodly
hope
not
for
.
Therefore
,
whereas
the
faithfull
are
drawen
foorth
,
and
perswaded
through
the
hope
of
those
good
things
promised
them
,
these
vngodly
,
thereof
both
doubtfull
and
desperate
,
slug
on
the
waues
of
this
world
,
slumber
as
in
the
darke
night
,
erre
from
the
right
way
:
and
setting
before
them
,
onely
that
which
either
their
owne
wisedome
or
power
,
or
policie
,
or
labours
,
or
studies
,
or
the
fauour
and
the
wealth
of
the
world
may
suggest
,
procure
,
and
affoord
them
,
they
perish
with
prophane
Esau
,
and
with
that
rich
man
,
Gen.
Luk.
12.
Sap.
5.
Ambros
.
super
.
Luc.
lib.
12.
who
lost
his
soule
suddenly
in
the
night
.
For
the
hope
of
the
vngodly
(
as
saith
the
wise
man
)
is
like
a
drie
Thiftle-flower
,
blowne
off
with
the
winde
.
Against
the
which
humour
of
those
vngodly
,
thus
counselleth
Saint
Ambrose
:
Nemo
diffidat
,
&c.
Let
no
man
distrust
.
Let
no
man
as
guiltie
of
his
former
sinnes
dispaire
of
the
diuine
graces
.
The
Lord
knowes
how
to
alter
his
sentence
,
if
thou
knowest
how
to
amend
thy
faults
.
Isidor
.
de
Sum.
bono
.
lib.
2.
But
as
to
commit
an
euill
action
is
the
death
of
the
Soule
:
so
to
dispaire
of
Gods
mercie
and
grace
is
the
falling
downe
headlong
of
a
man
into
hell
.
Therefore
,
as
the
godly
person
should
be
wary
,
that
he
fall
not
through
pride
:
Aug.
in
lib.
de
sym.
so
should
the
sinner
take
heede
that
hee
dispaire
not
through
malice
.
After
this
,
followes
the
Ground-Rise
of
Impieties
Soole
,
and
that
is
impious
Impatiencie
,
6.
Impatiencie
.
or
that
malicious
Anger
,
the
which
in
them
who
are
not
well
plained
,
but
left
ill
hewen
and
rough
,
meetes
daily
with
those
oppositions
of
mans
nature
,
with
exceeding
great
murmure
,
and
vnreasonable
exclamations
:
nor
(
indeede
)
through
the
disposition
of
a
daungerous
euill
humour
of
mans
heart
,
is
the
same
able
to
sustain
and
perseuer
in
the
assaults
and
tentations
,
but
cracketh
,
breaketh
,
and
giueth
ouer
,
because
it
hath
not
,
nor
can
obtaine
either
the
loue
diuine
,
or
any
hope
of
good
thinges
future
,
or
is
willing
to
endure
any
aduerse
or
hard
aduentures
,
In
Pastor
.
for
Pieties
cause
.
Ipsa
quae
mater
est
omnium
,
custosque
virtutum
per
impotientiae
vitium
virtus
amittitur
.
That
Vertue
of
Charitie
(
saith
Gregorie
)
which
is
the
mother
,
and
keeper
of
all
Vertues
,
is
quite
ouerthrowne
by
the
vice
of
impatiencie
.
With
this
Ground-Rise
laboured
Saul
,
though
King
of
Israel
,
and
Demas
,
though
sometimes
an
hearer
and
follower
of
the
blessed
Apostles
,
1.
Pet.
who
thereby
waxing
faint
,
perished
in
the
way
,
to
the
terrour
of
other
.
●
.
Auersion
frō●od
.
The
Broad-Hale
of
this
Aratre
is
,
Auersio
,
the
turning
away
from
God
:
this
Saint
Paul
noted
,
and
reproued
in
them
of
his
time
,
which
turned
their
eares
from
the
truth
.
2
Tim
4.
Deut.
9
Sap.
And
Moses
,
in
those
Israelites
,
whose
hart
was
turned
from
the
Lord
their
God
.
Whereas
true
Conuersion
hath
peace
and
life
,
this
hath
trouble
and
death
:
for
the
Apostating
of
the
vngodly
,
is
his
owne
destruction
,
according
to
that
comination
:
1.
Kin.
9.6
If
ye
shall
turne
away
from
me
(
saith
the
Lord
)
then
will
I
cut
you
off
from
the
land
which
I
haue
giuen
you
.
This
is
a
dangerous
euill
,
wherein
the
sicke
man
in
stead
of
a
good
Phisitian
to
helpe
him
,
followes
after
his
enemie
that
destroyes
him
:
and
for
health
wished
him
,
he
findes
maladies
to
annoy
him
.
Scio
(
saith
Augustine
)
quia
male
mihi
est
,
praeter
te
,
Aug.
in
confess
.
non
so●um
extra
me
,
sed
in
meipso
;
&
omnis
copia
,
quae
deus
meus
non
est
,
Egestas
mihi
est
.
I
know
well
that
it
euill
betides
me
,
besides
thee
(
ô
my
God
)
that
not
onely
without
me
,
but
within
my selfe
:
and
all
that
copie
or
riches
which
is
without
my
God
,
is
nought
else
but
extreame
pouertie
.
Therefore
resolued
Dauid
:
Psal.
It
is
goed
for
me
to
hold
me
fast
by
God
.
The
Round-Hale
is
the
plaining
and
polishing
of
the
carnall
mans
actions
,
8.
The
approbation
of
euill
accounts
.
making
prouision
for
the
flesh
,
to
fulfill
the
lustes
thereof
.
These
Plowers
endeuour
not
to
correct
or
amend
their
impious
workes
:
but
rather
labour
how
to
foster
and
maintaine
them
,
or
at
the
least
to
tollerate
,
and
permit
them
to
raigne
in
themselues
:
nor
will
they
bee
perswaded
to
depresse
their
grosse
errours
in
the
same
:
but
studie
how
to
encrease
and
augment
them
.
Of
this
kinde
spake
Salomon
,
that
Albeit
they
be
brayed
in
a
morter
,
Pro.
Isai.
1.
like
the
frumentie
corne
,
yet
will
they
not
leaue
their
folly
.
For
sitting
in
the
pestilent
chaire
,
and
entertaining
that
fiend
which
was
sometime
cast
out
,
they
are
made
worse
in
the
ende
,
then
at
the
beginning
,
and
consequently
,
Act.
1.
sent
with
Iudas
and
Iulian
,
to
the
centre
of
sinfull
soules
,
without
repentance
.
9.
The
lincking
together
of
many
vices
.
The
Chaine
of
Impietie
Aratre
,
is
the
combining
and
linking
together
of
many
vices
:
and
so
,
as
that
one
prouoketh
and
drawes
on
an
other
,
contrarie
to
that
of
Pietie
:
wherin
is
found
a
coniunction
,
and
prouocation
of
many
Vertues
.
For
by
this
Chaine
the
vngodly
studie
and
labour
with
all
their
wit
,
policie
and
power
,
to
minister
in
their
infidelitie
,
malice
:
in
their
malice
,
ignorance
of
God
:
in
their
ignorance
,
insolencie
:
in
their
insolencie
,
impietie
:
in
their
impietie
,
inhumanitie
:
in
their
inhumanitie
,
naughtinesse
.
Isa.
5.
Isayah
the
Prophet
calles
these
linckes
,
the
Cordes
of
Vanitie
:
and
Saint
Paul
in
his
Epistle
to
the
Romanes
,
Chapter
1.
displaies
their
order
.
By
this
,
Lots
wife
drawne
from
her
dutie
(
as
I
haue
said
in
her
Apostacie
)
bended
towardes
Sodome
,
That
is
in
a
booke
entituled
,
Remember
Lots
wise
on
Luk.
17.
to
the
destruction
and
perpetuall
ignomy
.
Herod
the
Tetrach
,
Iudas
the
Traitor
,
Symon
the
Sorcerer
,
Antiochus
the
Tyrant
,
and
Saul
the
King
of
Israel
,
were
mightily
drawne
away
by
this
vngodly
Chaine
,
and
so
made
shipwracke
of
their
health
and
saluation
.
A
dangerous
prouocation
.
10.
A
wicked
cogitation
.
The
Wheeles
also
of
this
Plough
,
although
in
figure
,
coniunction
and
motion
,
much
like
those
of
Pieties
Plough
,
are
yet
contrary
in
nature
,
working
and
effect
.
They
allude
to
the
wheeles
of
Pharaohs
Chariot
,
Exo.
14.25
.
which
the
Lorde
tooke
off
with
violence
,
when
hee
fought
for
Israel
,
against
him
and
the
Egyptians
.
For
here
is
no
holy
meditation
either
of
God
,
or
of
his
diuine
Lawe
,
or
of
any
goodnesse
:
but
,
Hugo
de
claus.
anima
.
lib.
●
cap.
12.
Hier.
ad
Demetrid
.
as
Meditatio
sermoni
,
sermo
operationi
,
ab
ociosis
complicatur
,
quasi
triplex
funiculus
in
vsu
prauae
consuetudinis
,
quo
ligatur
senex
:
there
is
the
meditation
of
the
lust
of
the
eye
,
the
pleasure
of
the
flesh
,
the
pride
of
mans
life
,
which
are
carried
round
in
this
Wheele
,
to
the
which
therefore
,
Dauid
likeneth
the
vngodly
man
.
In
this
,
Psal.
whatsoeuer
thing
are
false
,
vnpure
,
dishonest
,
appertaining
to
malice
,
to
euill
reports
,
to
vices
,
and
the
dishonour
of
that
which
is
good
,
is
apparantly
seene
.
For
true
it
is
that
Gregorie
said
in
his
Moralles
▪
Greg.
lib.
●●
Moral
.
howsoeuer
it
be
,
that
the
reprobate
haue
not
alwaies
occasion
ministred
them
to
the
effecting
of
their
mischiefes
:
yet
notwithstanding
the
desire
of
their
cogitations
,
wants
not
in
their
hearts
.
And
although
they
follow
,
not
the
Diuell
in
their
workes
alwaies
:
yet
are
they
strongly
obliged
vnto
him
in
cogitation
.
Against
which
in
conuenience
,
the
godly
are
admonished
to
meditate
of
God
,
Cass
.
super
.
Psal.
Sap.
of
whose
goodnesse
as
long
as
men
haue
no
thought
,
they
may
perswade
,
that
they
loose
so
much
of
their
time
in
this
life
.
The
second
Wheele
is
not
much
vnlike
the
former
:
namely
in
this
,
11.
A
continuance
of
vices
.
that
it
quite
contrarieth
Pietie
.
For
this
hath
not
a
perseuerance
in
godly
vertues
,
but
maintenance
and
continuance
of
horrible
vices
:
11.
A
continuance
of
vice
.
and
as
one
generation
passeth
,
and
another
succeedeth
:
so
this
with
the
winde
of
wickednesse
,
turneth
in
the
same
circle
or
round
.
Men
be
peruerse
in
their
sinnes
(
as
they
haue
bene
)
nor
will
they
bee
altered
from
that
base
by
as
,
which
in
their
inueterate
malice
they
haue
taken
,
with
a
purpose
to
effect
:
and
one
sin
followes
on
anothers
necke
.
Gen.
4.10
Thus
Cayn
,
hauing
a
purpose
to
murther
his
brother
,
he
would
not
be
perswaded
from
prosecuting
the
same
:
and
hauing
effected
it
,
hee
would
presumptuously
defend
it
.
So
Nimrod
and
his
associates
,
would
not
be
remoued
from
the
proud
practise
of
their
hands
.
Nor
would
King
Pharaoh
surcease
his
pursuite
against
Moses
and
the
Israelites
,
but
attempted
one
mischiefe
after
an
other
,
as
more
cruell
and
fierce
against
Moses
and
them
.
Nor
would
the
Diuell
either
surcease
or
asswage
his
cursed
malignities
against
Christ
,
vntill
he
was
nayled
on
the
tree
.
This
is
a
continuance
in
an
euill
purpose
or
action
,
against
the
lawe
of
God
,
and
a
good
conscience
:
the
ende
whereof
is
death
and
confusion
:
as
the
ende
of
godly
perseuerance
,
is
life
and
honour
.
Those
by
correction
profit
nothing
:
by
good
admonition
they
waxe
worse
:
and
setled
in
their
wicked
purposes
,
whatsoeuer
they
promise
touching
their
amendment
,
they
mean
not
to
performe
:
but
they
multiply
their
mischiefe
.
The
Axell-tree
of
those
Wheeles
,
is
that
most
horrible
Blasphemie
,
12.
Blasphemy
and
contempt
of
Gods
seruice
.
lying
,
extraction
,
slanderous
words
,
false
accusation
,
superstition
,
idolatrie
,
and
such
like
,
which
conioyned
in
one
tree
,
both
combine
and
support
those
two
Wheeles
.
For
as
the
vngodly
sinner
is
deuoide
of
all
good
minde
and
motion
to
seeke
and
serue
the
Lord
:
so
i●
he
euer
busied
in
the
worship
and
seruice
of
Satan
,
who
therefore
is
appointed
not
onely
his
lorde
,
but
his
tormentor
,
without
all
hope
of
health
.
Ioel.
2.
Act.
2.
Psal.
50.
Godly
inuocation
and
prayer
hath
a
lure
promise
and
helpe
of
deliuerance
in
all
times
of
distresses
:
but
this
,
being
hateful
to
God
,
&
hurtfull
to
men
,
hath
a
comination
of
ire
and
vengeance
,
as
it
is
testified
by
the
Prophets
,
&
made
apparant
in
the
examples
of
Senacherib
,
Rabsache
,
Holofernes
,
Iulian
the
Apostate
,
the
blasphemous
Iewish
Priests
,
Scribes
and
Pharisies
,
Deog
,
Shimei
,
and
such
like
vngodly
.
The
Keye
of
Impietie
,
wherewith
the
Taw
is
fastened
to
the
Beame
,
is
Infidelity
,
13.
Infidelitie
.
which
retaining
a
prophane
doubtfulnesse
of
Gods
word
,
of
the
Articles
of
faith
,
and
of
the
promises
of
grace
,
and
saluation
in
the
holy
Messias
,
cannot
apply
to
it selfe
any
of
Christs
merits
,
nor
apprehend
hope
of
remission
,
or
iustification
,
not
bring
forth
,
or
effect
any
of
those
good
fruites
which
belong
to
true
repentance
:
but
rather
lifteth
vp
the
Beame
of
Luxurie
,
and
turneth
the
ridges
of
impiety
,
whereof
spring
those
noisome
tares
which
the
enuious
man
soweth
in
the
field
of
his
heart
.
Chrysost.
in
Mat.
13.
For
this
is
right
semblant
to
that
sandie
ground
,
the
which
is
made
neuer
the
more
fruitfull
for
the
raine
that
falles
therein
,
but
remaines
barren
touching
all
good
fruites
.
This
Key
therefore
is
nothing
profi●able
,
as
is
the
Key
of
Pietie
,
but
alwaies
noisome
,
as
by
the
which
no
man
,
of
what
estate
soeuer
hee
be
,
can
or
may
please
God
,
Gen.
3.
Mat.
25.
1.
Cor.
10.
Mat.
22.11
.
who
by
our
onely
faith
in
his
Sonne
is
well
pleased
.
This
sinne
spewed
Adam
and
Henah
out
of
Paradise
,
caused
the
Isralites
to
fall
in
Wildernesse
,
the
fiue
foolish
Virgins
to
bee
barred
out
from
the
Brides
chamber
,
and
the
dissembling
Hypocrite
to
be
expelled
the
mariage
Table
.
Therefore
,
as
our
Lorde
often
commended
vnto
his
followers
Faith
:
so
also
hee
reprooued
them
for
their
vnbeliefe
,
from
the
which
hee
much
laboured
to
withdraw
them
,
lest
whiles
they
continued
infidelious
with
the
maligne
world
,
they
perished
with
the
same
.
The
last
member
of
this
Soole
Aratre
,
is
Malitious
Crueltie
,
14.
Malitious
Crueltie
.
likened
to
the
Taw
,
which
dooth
not
onely
compasse
the
Beame
,
but
holdeth
the
Tractory
by
the
helpe
of
the
Key
.
This
vice
fastened
to
Dispaire
by
the
Key
of
Impietie
,
embraceth
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
,
with
that
wisedome
which
is
earthly
,
sensuall
and
diuellish
.
The
Taw
of
Pietie
which
is
true
Charitie
,
loueth
God
and
hateth
the
diuell
:
this
ha●eth
God
and
loues
the
Diuell
:
that
likes
well
the
worde
of
God
,
and
abhorreth
the
worlde
:
this
loatheth
the
word
of
God
,
and
affecteth
the
worlde
:
that
honoureth
the
Spirit
,
and
suppresseth
the
flesh
:
this
honoureth
the
flesh
,
and
grieues
the
Spirit
of
God
:
that
embraceth
the
true
brethren
in
Christ
,
and
consolateth
them
,
in
their
afflictions
:
this
disdaines
them
and
addes
paines
to
their
troubles
:
for
this
vice
is
most
cruell
to
the
true
members
of
Christ
:
but
fauourable
and
obsequious
to
the
Ministers
of
Antichrist
:
finally
,
the
former
perfects
all
vertues
,
this
replenisheth
the
dole
of
all
vices
.
For
as
Charitie
is
the
fulfilling
of
the
Lawe
,
so
is
this
the
transgression
of
the
same
:
and
as
euery
vertue
is
comprehended
within
loue
,
so
are
all
vices
vnder
vncharitable
crueltie
:
and
therefore
vnto
such
an
one
appertaines
punishment
,
as
to
the
iust
belongs
honour
(
as
saide
Philo
Iudaus
Philo
in
officio
Iudieis
.
)
seeing
that
hee
,
who
of
his
maligne
minde
perpetrateth
cruell
actions
,
is
not
onely
vnhappy
,
but
vniust
.
Wherefore
,
as
in
the
old
time
,
the
Lord
plagued
the
Giants
for
their
crueltie
:
so
afterward
,
Gen
6.
hee
both
reprooued
and
reprobated
the
Iewes
and
their
sacrifices
for
the
same
:
saying
;
I
will
haue
mercie
and
not
sacrifices
:
for
your
hands
are
full
of
blood
:
in
regard
whereof
,
all
your
sacrifices
,
oblations
,
yea
your
praiers
are
sinfull
before
mee
.
Lo
,
such
is
the
Soole
of
Impietie
so
opposite
and
contrary
to
that
of
true
Pietie
spoken
of
before
.
CHAP.
XXXIII
.
Of
the
Oxen
which
labour
and
draw
on
the
Soole
of
Impietie
.
THe
Aratre
or
Soole
of
Impietie
,
is
drawne
forth
with
ten
impious
[
](A18014-e42640-b)*
*
Gregor.
moral
:
in
Iob.
li.
1.
c.
16.
Nomine
boum
●liquando
habetudo
fatuorum
disignatur
.
&c.
Oxen
,
which
allude
in
number
,
nature
and
quality
to
those
fiue
yoke
of
Oxen
,
with
the
which
he
ploughed
,
who
,
being
called
to
the
mariage
feast
of
the
Kings
son
,
refused
to
come
,
and
would
bee
excused
:
and
these
are
so
many
kindes
of
wicked
and
euill
disposed
persons
,
which
being
coupled
together
,
consent
and
agree
to
plough
iniquitie
&
vngodlinesse
:
and
being
ten
,
they
compleat
and
furnish
fiue
yokes
or
couples
,
as
a
perfect
number
of
maligne
&
diuelish
works
in
the
field
of
this
world
.
In
this
,
for
the
first
yoke
,
is
placed
,
the
prophane
Atheist
,
and
the
beastly
Epicure
.
In
the
second
,
the
maleuolent
Heretike
,
&
the
Romish
Iesuite
.
In
the
third
,
the
factious
Schismatike
,
and
the
contentious
Seditionary
.
In
the
fourth
,
the
recoiling
Apostate
,
and
the
thriftlesse
idle
labourer
.
In
the
fift
,
the
carnal
Protestant
,
and
the
Hypocrite
.
The
first
denieth
the
eternal
essence
and
being
of
God
,
which
was
,
which
is
,
and
shall
be
euer
the
same
:
as
such
which
said
in
Iob
:
1.
Atheists
Iob.
21.7
.
Who
is
the
Almightie
?
and
in
the
Psalme
,
Psal.
14.1
There
is
no
God
,
or
God
is
not
.
Iob
calleth
them
vngodly
,
and
Dauid
calleth
them
fooles
:
for
they
be
neither
of
any
religion
towards
God
,
nor
wise
for
themselues
,
nor
profitable
to
the
Church
.
And
of
the
next
affinity
to
these
are
the
Cyclopicall
Epicures
,
2
Epicures
which
diriding
all
discipline
,
especially
the
doctrine
of
the
resurrection
,
and
defying
the
Lord
Iesus
,
they
make
their
bellies
their
gods
,
consolating
their
hearts
with
this
loathsome
loare
:
Let
vs
eate
and
drink
and
be
merry
here
whiles
we
liue
:
for
we
may
die
to
morrow
,
and
then
shalt
haue
no
pleasure
neither
in
this
world
,
nor
any
where
else
.
Sap.
2.
Mat.
Of
this
kind
were
those
vngodly
sinners
in
the
dais
of
Salomon
:
those
saduces
in
the
time
of
Christ
,
&
those
grunting
swine
,
which
when
St.
Paul
met
at
Ephesus
,
&
fought
with
them
,
1.
Cor.
15.
Ignat.
epist.
3.
(
though
in
quality
beasts
)
after
the
manner
of
men
.
The
former
Oxe
in
the
second
yoke
,
The
second
yoke
.
1.
Heretikes
.
is
he
which
doth
not
only
inuent
and
broach
a
diuelish
error
,
and
damnable
opinion
in
the
Church
,
to
the
seduction
&
hurt
of
the
people
,
but
labours
most
eagerly
by
all
arguments
,
waies
&
meanes
to
maintaine
&
defend
the
same
against
the
manifest
&
approued
truth
of
Gods
word
.
Of
this
kinde
was
Arrius
,
Eutichius
Manichaeus
,
Sabellianus
Valenteneanus
,
and
such
others
in
the
time
of
those
bloody
persecutions
of
the
Church
by
the
Roman
Emperors
,
before
&
after
the
raigne
of
blessed
Constantine
,
by
whose
impiety
both
the
Tyrants
were
much
prouoked
against
the
Christians
,
and
the
Saints
much
offended
.
To
these
are
combined
in
the
same
yoke
those
impropriate
Catholicks
,
●
.
Romish
Catholikes
which
depending
on
the
Bishop
of
Rome
,
haue
with
his
impiety
,
not
only
swallowed
vp
into
their
caniculare
wombes
,
all
the
Satanicall
heresies
broached
and
defended
by
those
auncient
Heretickes
in
the
Church
:
but
also
haue
vomited
and
cast
forth
the
same
on
the
poore
people
of
this
time
,
to
the
seducing
of
many
simple
soules
laden
with
sinne
,
and
the
great
disturbance
of
the
Christian
peace
.
And
therein
,
they
are
not
contented
,
Cassiod
.
in
Psal.
either
through
the
desire
of
riches
,
and
an
odious
boasting
of
pride
and
vaine-glorie
to
persecute
others
,
which
consent
not
with
them
in
their
errours
,
and
trecherous
designes
:
but
through
vnmercifull
crueltie
and
rage
,
to
persecute
the
poore
and
needie
,
without
any
regard
,
Rende
more
of
this
in
my
Preparatiue
to
Contentation
.
Chap.
3.
4.
5.
&c.
either
of
honour
,
or
of
gaine
:
neither
are
they
ashamed
(
albeit
they
be
intituled
,
Catholickes
,
and
persons
of
especiall
orders
and
note
)
to
oppose
themselues
against
the
Lorde
Iesus
Christ
and
his
Ministers
,
in
their
studies
,
in
their
Doctrines
,
and
in
their
liues
:
of
the
which
,
the
first
is
most
impious
:
the
second
most
diuellish
:
the
third
most
filthy
.
In
the
third
Yoke
,
The
third
Yoke
.
are
first
,
those
which
infringe
the
vnitie
and
record
of
the
Church
,
renting
therin
(
as
much
as
in
them
lieth
)
the
seamelesse
coate
of
the
Lord
Iesus
,
1.
Scismatiskes
.
making
questions
and
doubtes
of
things
,
which
in
themselues
are
indifferent
,
and
which
neuerthelesse
by
the
imposition
of
lawes
are
necessarie
:
as
touch
not
,
handle
not
,
taste
not
:
that
we
prophane
not
our selues
,
and
our
holy
religion
:
such
were
in
the
time
of
the
Apostles
,
and
of
this
kinde
are
they
in
this
time
,
which
through
their
precise
curiositie
,
1.
Cor.
7.
exasperate
the
ordinance
,
and
offend
the
weake
brethren
,
to
the
affliction
of
Ioseph
.
To
these
are
aptly
added
,
the
troublesome
Seditionaries
,
2.
Seditionaries
.
who
in
their
polypragmosynie
,
minister
vehement
causes
,
and
occasions
of
warres
,
brawles
,
contentions
,
commotions
and
tumults
,
in
well
ordered
Common-wealths
:
with
a
purpose
to
alter
and
change
the
constitutions
thereof
after
thelr
owne
fantasticall
opinions
:
Such
were
Iudas
and
Theudas
,
about
the
time
of
Christ
,
Act.
and
his
Apostles
:
and
of
this
kinde
,
the
Chronicles
and
Histories
make
large
mention
in
euery
age
.
The
Lorde
in
his
wisedome
,
preserue
and
defend
both
our
Church
and
Common-wealth
,
from
the
labours
of
those
pestilent
plowers
,
and
vnthriftie
Oxen.
In
the
fourth
Yoke
,
The
4.
Yoke
.
we
finde
him
,
who
hauing
taken
the
Plough
of
Pietie
in
hand
,
looketh
backward
,
as
did
Cayn
,
Iudas
,
Lots
Wife
,
Demas
,
and
Iulian
the
Apostatate
,
1.
Apostates
.
Heb.
6.6
.
&
10.26
.
which
are
therefore
compared
to
vnsauoury
Salte
,
good
for
nothing
:
to
Candles
,
whose
lights
are
quenched
out
:
so
are
they
most
hard
to
bee
recouered
and
brought
to
life
againe
.
The
nature
of
those
Oxen
(
as
Salomon
testifieth
)
is
to
plough
and
sowe
for
brawlings
and
contentions
at
all
times
:
whom
Iob
also
condemneth
,
as
such
,
who
with
a
peruerse
iudgement
,
Gregor.
in
Iob
lib.
20.
cap
16.
Perturbata
tranquillis
,
dura
leuibus
,
aspera
mitibus
transitoria
aeternis
,
suspecta
securis
anteponunt
.
1.
Preferre
things
troublesome
,
before
things
quiet
:
hard
things
before
soft
:
sharpe
before
me●ke
:
transitorie
,
before
eternall
:
and
things
suspected
,
before
those
which
are
secure
.
And
with
those
are
aptly
conioyned
,
the
Idle
Labourers
(
wherfore
Bernard
2.
Idelers
.
Bern.
speaketh
)
which
slugging
on
the
waues
of
this
Ocean
,
with
an
vnstancht
ship
,
are
miserably
wracked
in
the
depth
of
the
same
.
For
as
the
trees
which
grow
not
sterue
,
or
are
very
neare
to
steruing
:
so
such
as
proceede
not
from
vertue
to
vertue
,
and
from
one
grace
to
another
,
with
them
that
are
new
borne
in
Christ
,
are
readie
to
fall
into
those
noysome
snares
of
the
diuell
,
1.
Tim.
which
drowne
men
in
perdition
,
and
loose
that
which
they
haue
,
with
that
idle
seruant
,
who
hidde
his
Lordes
talent
in
the
earth
,
without
vse
.
(
For
deficiens
,
&
non
proficiens
,
are
of
one
affinitie
)
.
This
when
S.
Paul
had
noted
in
the
Galathians
,
Gal.
3.1
.
he
reproued
them
sharply
.
And
obseruing
the
same
in
the
Corinthians
,
1.
Cor.
10.12
.
he
did
not
onely
set
before
their
eyes
,
the
fearefull
example
of
the
Israelites
,
which
perished
in
the
Wildernesse
:
but
admonished
,
that
hee
who
thought
he
surely
stood
,
should
beware
of
falling
.
In
the
fift
Yoke
The
fift
yoke
.
are
placed
such
,
as
protest
for
the
Lord
Iesus
,
in
word
;
but
in
their
workes
they
doe
both
denie
and
defie
him
.
Of
this
kinde
complained
Ignatius
,
Carnall
Protestants
.
Ignat.
Ep.
1.
ad
Iralianos
Gregor.
Aug.
As
wel
for
this
,
as
for
the
former
Reade
my
Preparatiue
to
Contentation
.
the
Antiochian
Bishop
and
Martyr
,
whom
he
called
vaine
bablers
,
seducers
of
the
minde
:
not
Christian
,
but
Christ-sellers
.
Another
said
of
them
:
Lingua
omnis
,
Christum
loquitur
,
sed
vita
neminis
.
Christ
is
confessed
by
euery
mans
tongue
,
but
by
no
mans
life
.
The
worke
of
the
true
Christian
should
indeed
expresse
his
loue
,
least
he
be
called
a
Christian
in
vaine
:
but
these
men
will
yet
be
called
Christians
,
who
in
their
actions
and
liues
,
are
no
better
then
Atheists
,
and
Epicures
:
yea
,
notwithstanding
their
profession
:
we
may
easily
perceiue
,
that
these
persons
,
being
of
a
peruerse
nature
,
for
the
glory
of
this
world
,
loue
tribulations
,
Greg.
in
Iob.
li.
20
ca.
15
and
for
the
same
serue
willingly
to
all
toiles
,
and
deuoutly
submit
their
neckes
(
with
the
oxe
)
to
the
yoke
of
irkesome
labours
,
the
which
the
Prophet
Hoseah
Hos.
10
vnder
the
person
of
Ephraim
describes
:
for
the
oxe
accustomed
to
the
yoke
or
triture
,
albeit
hee
be
vnyoked
,
yet
nor
compelled
,
dooth
often
(
of
his
owne
ac●ord
)
returne
to
the
yoke
againe
:
euen
so
,
the
mind
of
the
carnall
man
dedicated
to
the
seruitude
of
this
world
,
and
accustomed
to
the
fatigation
of
things
temporall
,
although
he
may
be
freed
from
the
same
,
yet
hasteneth
with
terror
,
sweatings
and
toiles
,
and
by
the
vse
of
a
wretched
custome
,
seekes
for
the
tritary
of
hard
labours
:
so
that
he
will
not
cease
to
beare
the
yoke
of
worldly
seruitude
,
albeit
he
be
released
&
may
be
free
.
These
bee
drenched
with
wormewood
:
and
yet
they
feele
not
the
bitternes
of
that
wherewith
they
bee
repleat
.
But
what
saith
the
Lord
?
What
right
haue
ye
to
preach
my
Word
,
Psal.
50.
and
to
take
my
Law
in
your
mouth
:
seeing
yee
hate
to
bee
reformed
,
&
haue
cast
my
word
behind
you
?
Againe
,
Wherefore
call
ye
me
Lord
,
Lord
,
when
ye
wil
not
do
that
which
I
command
you
?
With
these
are
combined
those
hollow-hearted
persons
,
2.
Hypocrites
.
which
vnder
the
same
name
,
or
at
the
least
vnder
the
title
of
loue
Christians
,
pretend
great
holinesse
,
zeale
&
deuotion
,
so
farre
beyond
all
others
,
as
that
the
godly
plaine
Christian
,
and
indeed
the
right
Protestant
,
is
contemptible
in
their
curious
eies
,
no
lesse
then
sometimes
the
poore
Publican
repenting
,
was
disdained
of
the
proud
Pharisie
.
These
draw
neer
to
the
Lord
with
their
mouthes
,
but
in
their
hearts
they
are
far
away
from
him
▪
resembling
the
painted
Sepulchres
.
But
howsoeuer
they
simulate
,
that
good
which
indeede
they
haue
not
,
and
dissemble
that
euill
which
lieth
hidden
in
their
harts
,
&
so
glance
in
glory
before
the
face
of
men
,
the
Lorde
searcheth
their
reines
,
&
seeth
them
well
enough
,
and
discouereth
them
to
be
proud
,
malicious
,
couetous
,
yea
,
deuoid
of
true
religion
,
and
so
abhominable
.
Therfore
howsoeuer
they
be
esteemed
wise
&
honourable
in
the
schoole
of
their
followers
,
they
are
(
as
one
wel
said
)
Stulti
&
ignobilis
quos
ab
aeternae
hereditatis
consortio
repellit
seruitus
mentis
;
Greg.
in
Iob.
li.
21.
cc.
19.
They
are
very
fooles
&
base
persons
,
whom
thraldome
of
their
minds
hath
alienated
from
the
company
of
the
eternall
inheritance
.
Moreouer
,
these
Oxen
,
for
their
furniture
in
this
businesse
,
haue
also
(
as
answerable
to
Pieties
Plough
)
their
Yokes
,
1.
The
yoke
of
Impiety
.
their
Necke-bowes
,
their
Keyes
,
and
their
Chaines
or
Ropes
.
Their
yoke
is
not
that
which
the
true
christians
beare
with
great
courage
&
comfort
:
nor
only
that
seruile
yoke
of
the
Law
,
whereto
the
Iewes
were
constrained
to
bow
their
neckes
:
but
the
heauy
yoke
of
preuarication
&
sin
,
to
the
which
they
are
in
euery
ranke
prostituted
&
constrained
by
the
law
of
their
members
&
a
cankred
conscience
,
wherein
they
haue
a
consuming
worm
euer
gnawing
their
soules
,
which
are
as
the
Neck-bowes
2.
Necke-bowes
.
of
this
yoke
,
strengthened
or
holden
in
by
the
Keyes
3.
The
Keyes
.
of
Satans
suggestion
&
policie
:
and
finally
,
they
are
tied
together
with
fiue
chaines
or
yron
ropes
,
4.
The
Ropes
.
which
are
the
fiue
chiefe
senses
,
as
wel
of
soule
as
of
bodie
,
vnder
natures
corruption
and
their
sinfull
abuse
:
as
whereby
neither
seeing
,
nor
hearing
,
nor
tasting
,
nor
smelling
,
nor
feeling
perfectly
,
they
put
light
for
darknesse
,
and
darknes
for
light
;
sweete
for
so
wer
,
and
sower
for
sweete
;
good
for
euill
,
and
euill
for
good
:
therefore
worthily
reproued
by
the
holy
Prophet
,
&
threatned
with
a
terrible
woe
.
Isa.
5.
CHAP.
XXXIIII
.
1.
The
Holder
.
2.
The
Leader
.
3.
The
Driuer
of
this
impious
Plough
.
THis
Plough
hath
also
an
Holder
,
a
Leader
,
and
a
Driuer
.
First
,
the
Holder
thereof
is
the
Diuell
,
1.
The
Holder
is
the
Diuel
.
which
apostating
from
the
glory
of
holy
Angells
,
opposeth
himselfe
and
his
actions
to
God
,
to
his
Saints
,
and
to
all
goodnesse
.
Hee
is
the
principall
Tiller
of
this
field
,
Io.
8.44
.
in
the
which
he
sets
forth
those
his
Oxen
,
not
onely
for
the
sowing
of
iniquity
to
their
destruction
:
but
for
the
terror
,
feare
&
trouble
of
others
,
both
in
the
Church
and
in
the
commonwealth
:
in
such
sort
,
as
hee
tumbled
forth
the
heard
of
Swine
into
the
waterrs
,
Mark
.
5.13
.
whereon
not
only
the
swine
perished
,
but
all
the
Country
stoode
in
dread
what
thereof
would
ensue
,
if
the
Lord
Iesus
had
remained
there
among
them
.
The
Leader
of
the
Oxen
is
Antichrist
:
1.
The
Leader
is
Antichrist
.
Aug.
de
ciuit
.
dei
c.
19.
l.
20.
that
is
,
not
onely
the
kingdome
of
the
false
Doctors
&
Teachers
in
the
succession
of
the
Roman
Bishops
&
that
Sea
,
which
obscure
the
bright
beames
of
the
Gospell
,
persecute
Christ
in
his
members
,
and
maintaine
a
worldly
kingdome
in
the
pride
and
ambition
of
their
minds
:
but
he
,
which
is
gone
forth
of
the
Church
,
and
contrarieth
Iesus
Christ
in
studie
,
doctrine
&
life
,
as
I
haue
more
plainely
taught
in
my
Preparation
to
Contentation
.
Chap
●
,
4.5
.
The
Driuer
of
this
Plough
is
the
Spirit
of
Error
3.
The
Driuer
is
the
Spirit
of
Error
.
in
the
false
Prophets
,
which
yoketh
on
these
deceiued
soules
to
follow
their
deceiuer
,
sometimes
by
flatteries
,
sometimes
by
sophistries
,
sometimes
by
policies
,
sometimes
by
tyrannies
,
sometimes
by
herisies
,
and
by
a
thousand
hypocrisies
&
guilfull
vanities
,
in
and
by
all
the
which
,
hee
euer
crosseth
&
contrarieth
the
holy
Ghost
,
by
whom
the
oxen
of
Pietie
are
iustly
mooued
to
draw
on
the
Soole
.
And
herein
,
the
diuell
seeking
to
deceiue
men
,
he
first
sounds
their
natures
,
and
knowing
to
what
sin
they
are
most
profane
,
Isul
le
3.
de
summe
bono
.
Pet.
Rauen
in
meerk
.
2.
&
applies
his
tentations
thereunto
.
For
he
is
the
author
of
euill
,
the
originall
of
iniquity
,
the
enemie
of
things
,
the
corruptor
of
the
world
,
the
aduersary
of
man
:
he
laies
snares
,
causeth
falls
,
digges
pits
,
prepares
ruines
,
prickes
on
the
bodies
,
pierceth
the
soules
,
suggesteth
the
cogitations
,
prouokes
angers
,
giues
powers
to
hatreds
,
addes
vices
to
loue
,
planteth
errors
,
nourisheth
discordes
,
disturbeth
peace
,
dissipates
affections
,
violateth
humane
things
,
tempteth
diuine
thinges
,
strikes
at
the
beginning
of
good
things
,
captiues
the
rudiment
of
vertue
,
&
hasteneth
to
extinguish
that
which
is
holy
euen
at
the
beginning
,
knowing
that
hee
shall
be
all
vnable
to
subuert
that
which
is
once
well
grounded
.
To
and
with
whom
conioyne
those
others
,
who
(
after
Gregorie
Greg.
in
Iob.
35.
li.
26.
ca.
●
.
)
we
may
call
Calumniatores
,
being
such
(
indeed
)
as
do
not
onely
rob
&
dispoile
men
of
their
externall
substance
:
but
by
their
erroneous
doctrines
,
euill
manners
,
and
examples
of
a
reprobate
life
,
contend
and
endeuour
to
dissipate
their
internall
vertues
:
and
therefore
are
more
to
bee
feared
and
abandoned
then
those
theeues
and
robbers
:
for
they
assay
to
inuade
our
externall
good
,
these
spoile
vs
within
:
they
for
the
desire
of
our
riches
temporall
,
these
cease
not
to
rage
in
the
hatred
of
our
vertues
spirituall
:
they
enuie
the
things
we
enioy
,
these
enuie
our
life
:
they
study
to
take
away
our
externall
goods
which
please
them
,
these
to
destroy
the
internall
treasures
which
displeaseth
them
:
therefore
by
how
much
the
life
of
good
manners
differs
from
the
substance
of
this
world
,
by
so
much
the
more
greeuous
are
those
wicked
,
which
either
by
diuellish
suggestion
,
an
euill
doctrine
,
or
vngodly
life
,
assaults
,
or
good
manners
,
then
they
which
violently
oppressing
,
inuade
on
our
goods
.
For
by
such
the
quiet
spirits
led
into
tentation
,
are
subiected
to
damnable
perdition
.
CHAP.
XXXV
.
The
Harrow
or
Drag
,
and
the
Horses
of
Impietie
,
with
the
fruits
and
ends
thereof
.
MOreouer
,
to
this
Plough
and
Land
of
Impietie
,
there
is
fitted
by
the
Diuell
)
a
certaine
Harrow
or
Dragge
,
with
two
ill
fauoured
Iades
to
draw
the
same
.
1.
The
Harrow
of
Impietie
.
The
Harrow
is
that
Adulation
and
flatterie
of
that
false
Prophet
,
which
may
rather
be
called
a
Rolier
or
Smoother
:
such
as
vsed
the
Prophets
of
Israel
,
who
when
they
should
haue
reproued
the
people
for
their
abhominations
,
Isa.
2●
.
1
.
&
5●
.
11
.
Iere.
6.14
.
&
8.11
.
and
terrified
them
with
iudgments
,
healed
their
wounds
with
faire
wordes
,
and
dawbed
their
sinnes
with
vntempered
morter
.
Furthermore
,
whereas
in
Pieties
Harrow
,
were
found
many
sharpe
pinnes
o●
tynes
of
bitter
affliction
,
to
teare
abroade
the
hard
cloddes
of
mans
peruerse
and
stubborne
nature
.
In
this
Roll
or
Dragge
are
fixed
those
tynes
,
which
are
of
a
contrary
nature
and
operation
,
as
namely
the
sinfull
Solaces
and
fancies
of
fooles
,
by
the
which
(
as
with
precious
balmes
)
mans
head
is
broken
,
(
as
Dauid
saith
)
.
To
this
purpose
the
maleuolent
Temptor
proposeth
to
the
eyes
of
men
,
the
glory
,
pleasure
,
wealth
and
pompe
of
the
worlde
to
bee
desired
:
to
the
eares
,
the
songs
of
fooles
,
Pro.
1.
Cor.
15.
resembled
to
the
cracking
of
thornes
vnder
the
pot
in
the
fire
,
and
such
wordes
,
which
(
as
Saint
Paul
saith
)
corrupt
good
manners
.
To
the
taste
,
Luk
16.
meates
and
liquors
of
deliciousnes
,
wherewith
men
are
glutted
to
their
paine
.
To
the
sent
of
smelling
,
oderiferous
gummes
,
hearbs
and
sweete
perfumes
.
To
the
feeling
,
soft
apparrell
,
easie
beds
,
quiet
sleepes
,
long
rest
,
idlenesse
and
wished
tranquilitie
:
and
to
passe
by
many
other
particulars
of
this
kinde
,
here
is
found
offered
or
promised
,
whatsoeuer
may
seeme
pleasing
to
mans
concupiscence
and
degenerated
nature
,
by
the
which
being
enchanted
,
as
with
singing
Syrenes
,
beautifull
●amiae
,
and
deceitfull
Phisitians
,
they
bend
to
their
owne
bane
,
embrace
their
deepe
danger
,
and
possesse
in
themselues
,
not
onely
a
cursed
Chironia
(
or
Noli
me
tangere
)
but
that
remedilesse
Nunquam
sanabite
,
without
all
recouerie
.
The
two
draught
Horses
of
this
Dragge
,
The
2.
Harrow
Horses
.
Gregor
in
Iob.
lib
6.
cap
16.
The
Driuer
of
the
Horses
.
are
two
pernicious
Diuells
,
which
inuade
the
mindes
of
worldly
men
,
of
the
which
the
one
is
called
Mammon
,
the
other
Asmodaeus
:
both
fedde
with
lust
;
the
former
of
the
eye
,
the
latter
of
the
flesh
.
But
that
they
might
not
slake
course
,
they
are
agitated
with
Lucifer
,
that
proud
feend
,
whom
St.
Iohn
descried
and
discouered
,
playing
his
part
in
the
maligne
world
.
His
songs
,
tunes
and
voices
,
wherewith
hee
animateth
and
prouokes
those
Horses
,
and
with
them
,
all
such
as
follow
on
with
that
Harrow
,
are
the
same
which
either
himselfe
vsed
in
heauen
,
or
which
hee
taught
Adam
and
Heuah
in
Paradise
:
in
the
first
was
noted
elation
,
Hugo
.
de
Clustro
ania
lib
2.
cap.
19.
suggestion
and
desperation
:
in
the
second
,
delectation
,
consent
and
excusation
:
the
former
smacketh
of
Auarice
,
the
latter
of
Voluptuousnesse
.
Whereof
,
that
the
godly
may
bee
heedefull
,
and
flie
the
danger
,
one
thus
aduiseth
them
:
Noli
cantare
cum
Lucifero
in
Calo
:
seu
cum
primo
homine
in
Paradiso
:
sed
cantes
in
templo
cum
Christo
eijcient
vendentes
&
ementes
exeo
,
eijciens
vendentes
datam
gratiam
,
&
ementes
vanam
gloriam
.
Doe
thou
not
sing
with
Lucifer
in
Heauen
,
or
with
the
first
man
in
Paradise
:
but
sing
with
Christ
in
the
Temple
,
casting
out
from
thence
the
buyers
and
the
sellers
,
casting
out
them
(
I
say
)
that
sell
grace
freely
bestowed
,
and
that
buye
vaine
glorie
.
Of
such
odious
fingers
spake
holy
Iob
Iob
2.
in
his
affliction
,
&
obserued
,
that
in
the
middest
of
their
mirth
they
were
cast
downe
into
hell
,
the
centre
of
vngodly
soules
,
and
the
place
of
remuneration
for
worldly
delights
,
Luk.
12.
&
6.
as
Christ
also
hath
well
taught
in
the
fearefull
examples
of
those
two
Rich
men
mentioned
in
the
Gospell
.
Now
,
albeit
the
ground
of
Impiety
be
both
stubborne
,
impatient
,
disobedient
&
ingratefull
to
the
Almightie
and
his
Saints
in
his
permission
:
yet
it
yeelds
it self
apt
&
ready
to
this
peruerse
husbandman
(
I
mean
the
diuel
)
in
all
things
after
his
wil
,
according
to
the
censure
of
the
Lord
of
the
reprobate
Iewes
,
Ioh
8.
saying
:
Yee
are
of
your
father
the
diuell
,
and
the
lusts
of
your
father
ye
will
doe
.
Moreouer
,
to
this
heinous
Harrow
belongeth
diuers
other
things
,
especially
for
the
furniture
of
those
Horses
that
are
liable
to
the
draught
of
the
same
in
this
lewd
land
;
and
the
particulars
allude
in
number
and
place
to
those
which
appertaine
to
the
Horses
and
Harrowes
in
the
ground
of
Pietie
:
as
namely
the
Collers
,
the
Hambers
,
the
Trase
ropes
,
the
Batter
quills
,
the
tenours
&
the
halters
By
the
first
,
we
may
vnderstand
Presumption
and
Dispaire
,
as
depending
on
the
assurance
of
this
worldly
felicitie
,
and
distrusting
vtterly
the
promises
of
God
,
and
the
things
of
his
kingdom
.
By
the
second
consideration
,
humane
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
Reuenge
.
By
the
fourth
,
note
mans
Selfe
loue
,
and
Selfe
will
.
By
the
fift
,
the
conceit
of
Securitie
,
and
the
perswasion
of
Long
li●e
.
By
the
sixt
,
vnderstand
Seduction
and
Perdition
,
and
thereunto
the
enuious
man
,
namely
the
Diuell
,
sets
too
both
handes
,
wherein
that
hee
may
allure
them
,
hee
is
as
a
Serpent
,
and
to
daunt
and
destroy
them
as
a
ramping
Lion
.
Howbeit
(
as
it
is
before
said
)
hee
hath
not
power
to
effect
ought
,
On
whom
the
Diuell
hath
power
by
Gods
permission
.
Dionis
.
Areop
in
dui
n●w
.
lz
ca
10.
Mat.
4.
were
it
not
of
the
permission
of
the
Almighty
,
who
,
in
his
iust
iudgements
suffereth
him
both
to
rage
and
dominere
in
&
ouer
the
vessells
of
wrath
:
but
vpon
his
Saints
,
hauing
no
power
,
in
them
hee
findeth
nought
:
for
the
Lord
will
not
suffer
them
to
fall
into
tentation
,
that
is
,
to
bee
ouercome
of
the
diuell
,
albeit
he
often
permits
them
to
be
tempted
of
the
diuel
,
as
Christ
himselfe
was
tempted
.
Thus
haue
wee
seene
both
the
Harrow
of
Impietie
,
with
the
Horses
,
Driuer
,
and
furniture
inci●ent
.
Now
it
remaines
,
that
we
briefly
consider
of
the
fruites
that
spring
of
this
husbandry
,
with
the
reward
.
The
fruits
are
most
horrible
The
fruits
&
reward
of
●mpietie
(
as
so
wel
obserued
and
tried
)
Eliphaz
in
Iob
,
Iob.
●
.
8
9.
making
an
answer
to
Iobs
wordes
,
thus
protesteth
:
I
haue
seene
,
that
they
which
plough
iniquitie
,
and
sew
wickednesse
,
doe
also
reape
the
same
.
Againe
,
hee
remembreth
their
reward
with
the
manner
thereof
,
saying
:
With
the
blast
of
God
they
perish
,
and
with
the
breath
of
his
nestrells
they
are
consumed
.
And
Salomon
hath
not
onely
seconded
,
but
briefly
expounded
him
therein
:
Pro.
22.8
.
He
that
soweth
iniquitie
(
saith
he
)
shall
reape
affliction
:
and
the
rod
of
his
arger
shall
faile
:
that
is
,
hee
shall
be
plagued
for
his
lewd
labours
,
and
that
power
hee
sometimes
had
to
oppresse
&
afflict
the
godly
,
shall
be
restrained
&
taken
from
him
.
The
prophet
Hoseah
Hos.
10.14
saith
,
that
they
which
plough
wickednes
,
reape
the
fruit
of
lies
:
and
that
is
(
as
S.
Iohn
saith
)
the
torment
of
the
second
death
,
Appoc
.
22.
in
the
lake
that
burnes
with
fire
and
brimstone
.
St.
Paul
tells
the
Galathians
,
Gal.
6
8.
that
whosoeuer
sowes
of
the
flesh
,
Chap.
5.19
●1.
shal
of
the
flesh
reap
corruption
.
And
this
(
a
little
before
)
hee
calls
the
fruits
of
the
flesh
,
the
which
(
as
he
saith
)
who
so
doth
,
hee
shall
not
inherit
the
kingdome
of
God
.
And
finally
,
as
well
for
the
consideration
of
the
fine
&
reward
of
Impiety
,
as
for
a
briefe
vse
of
that
which
hath
bene
declared
of
and
in
the
same
,
we
heare
the
sweete
Psalmist
of
Israel
thus
to
sing
and
admonish
and
teach
the
right
godly
man
in
his
patient
abiding
:
Fret
not
thy selfe
because
of
wicked
men
:
Psal
37.1
,
2
,
3.
neither
bee
enuious
for
the
euill
doers
for
they
shall
soone
bee
cut
downe
like
the
grasse
,
and
shall
wither
as
the
greene
hearbe
.
Trust
t●ou
in
the
Lord
,
and
doe
good
,
dwell
in
the
Land
,
and
verily
thou
shalt
be
fed
.
Againe
,
Verse
.
34.
Wait
thou
on
the
Lord
,
and
keepe
his
way
,
and
he
shall
exalt
thee
,
that
thou
sha
t
inherit
that
Land
when
the
wicked
men
shall
perish
,
thou
shalt
see
.
I
haue
seene
the
wicked
strong
,
and
spreading
himselfe
like
a
greene
Bay-tree
:
yet
hee
passed
away
,
and
he
was
gone
:
and
I
sought
him
,
but
I
could
not
finde
him
.
For
notwithstanding
,
his
worldly
prosperitie
of
late
,
hee
is
suddainely
gone
downe
into
hell
,
and
all
his
glory
is
defaced
with
him
in
his
death
:
for
why
?
the
Lord
hath
spoken
to
him
in
his
wrath
,
and
vexed
him
in
his
sore
displeasure
,
when
he
exalted
the
horne
of
his
Annointed
,
and
placed
his
King
on
Sion
his
holy
hill
.
CHAP.
XXXVI
.
The
second
generall
part
,
containing
the
Reasons
and
motiues
perswading
all
men
to
follow
the
godly
husbandry
:
wherein
is
seene
the
reward
of
Pietie
,
with
the
conclusion
.
THe
Lord
God
Almighty
,
as
hee
is
the
supreame
King
,
the
highest
Lord
,
the
Father
eternall
,
and
the
God
of
both
heauen
&
earth
,
might
iustly
by
such
his
powerfull
authority
haue
commanded
the
Israelies
;
An
Argument
of
Gods
great
mercie
.
as
in
their
dutifull
obedience
to
sow
for
righteousnes
,
and
to
reape
according
to
the
measure
of
mercy
,
without
any
other
reason
or
respect
.
And
whereas
hee
might
haue
menaced
and
threatned
the
disobedient
with
the
fiercenesse
of
his
iudgements
,
as
he
did
the
Iewes
,
by
the
ministery
of
St.
Iohn
the
Baptist
:
as
now
the
axe
is
laid
to
the
roote
of
the
tree
:
and
as
Christ
saith
;
Except
ye
repent
,
ye
shall
perish
.
Howbeit
,
[
](A18014-e45920-b)*
*
See
what
I
haue
said
hereof
in
the
Song
of
the
beloued
touching
his
vineyard
,
in
Isai.
5.
part.
1.
such
is
the
Lords
vnspeakeable
mercie
,
that
applying
himselfe
to
mans
capacitie
and
weakenesse
,
rather
like
a
father
,
then
a
King
:
hee
proposeth
such
reasons
,
&
vseth
such
meanes
,
as
may
rather
gently
allure
and
perswade
them
,
then
in
any
sort
terrifie
,
force
,
or
compell
them
:
the
which
manner
of
inducement
our
Sauiour
Christ
,
imitating
his
good
Father
,
hath
also
vsed
,
saying
:
Come
vnto
me
all
yee
that
trauile
and
be
heauie
laden
,
and
I
will
refresh
you
:
learne
of
me
,
for
I
am
meek
and
lowly
in
heart
,
and
yee
shall
finde
rest
to
your
soules
.
And
of
this
kinde
the
Prophet
Hoseah
hath
produced
in
number
eight
,
whereof
(
as
we
wel
obserue
)
The
first
is
taken
from
the
conuenience
of
the
time
.
The
second
,
from
the
fit
opportunity
thereof
.
The
third
,
from
the
consideration
of
his
fatherly
loue
&
affection
.
The
fourth
,
from
the
excellency
of
the
things
promised
The
fift
,
from
a
comparison
therof
,
with
the
raine
.
The
sixt
,
from
the
goodly
maner
of
disposing
therof
.
The
seuenth
,
from
the
benefit
of
the
same
in
such
as
receiue
it
.
The
eight
,
from
the
consideration
of
his
most
gratious
inclination
and
regard
of
his
faithful
children
,
in
that
he
commeth
vnto
them
in
his
owne
person
,
either
to
performe
,
or
to
see
all
things
performed
,
according
to
the
purpose
of
his
promise
,
and
their
hearty
desire
.
The
first
reason
(
as
I
said
)
is
taken
from
the
conuenience
of
the
Time
.
The
first
Reason
.
Time
.
Iob.
Ian.
There
was
a
time
of
deuiation
,
a
time
of
reuocation
,
or
reuouation
:
a
time
of
reconciliation
,
and
a
time
of
peregrination
:
of
deuiation
from
Adam
vnto
Moses
,
of
reuoca●ion
from
Moses
vntill
the
natiuity
of
Christ
:
of
reconciliation
vnder
the
Gospell
,
and
of
peregrination
for
all
men
in
this
worlde
.
In
and
by
euery
which
time
,
there
was
also
,
and
is
appointed
vnto
euery
thing
his
season
to
be
performed
and
effected
vnder
the
Sun
.
The
which
neuerthelesse
is
often
and
much
neglected
by
worldly
mem
,
whereof
Father
Bernard
could
worthily
complaine
:
In
sermon
,
●d
colar
.
Nil
preciosius
tempore
,
&
heu
nil
bodie
vilius
inuentur
:
nothing
is
more
precious
then
time
,
&
(
alas
)
nothing
in
these
daies
is
lesse
regarded
.
The
Iewes
in
the
daies
of
Heggaeus
the
Prophet
,
being
willing
by
him
to
set
on
and
further
the
building
of
the
Lords
house
,
answered
him
,
that
the
time
thereof
was
not
then
come
.
To
whom
the
Prophet
replied
:
Is
it
time
for
your selues
to
dwell
in
your
setled
houses
,
and
the
Lords
house
to
lie
waste
?
Moreouer
,
that
they
might
consider
that
their
present
dearth
of
corne
,
victualls
,
and
other
necessary
things
fell
on
them
,
as
a
iust
plague
for
such
their
neglect
of
that
house
in
the
time
appointed
,
hee
added
:
Consider
your
owne
waies
in
your
hearts
:
ye
haue
sowen
much
,
&
brought
in
little
:
ye
eate
,
but
ye
haue
not
enough
:
yt
drinke
,
but
ye
are
not
filled
:
ye
cloath
your selues
,
but
ye
be
not
warme
:
and
he
that
earneth
wages
,
puts
the
same
into
a
broken
bagge
.
But
now
,
the
Lord
being
gratious
,
wills
them
to
obserue
the
time
,
as
reason
&
equity
require
,
the
time
for
this
businesse
appointed
by
himselfe
,
&
not
after
their
wills
,
saying
:
It
is
time
,
or
the
time
is
now
come
,
wherein
ye
should
seeke
the
Lord
.
Such
a
thing
entendeth
Salomon
in
his
Canticle
:
Cant.
3.
The
winter
is
past
(
saith
he
)
the
summer
it
come
:
the
voice
of
the
tirtle
doue
is
heard
in
our
Land
:
the
like
hath
S.
Paul
to
the
Romanes
;
Rom.
13.
It
is
now
time
that
ye
awake
out
of
sleepe
:
for
the
night
is
past
,
the
day
is
come
neere
,
and
our
redemption
is
neerer
then
when
we
first
beleeued
.
And
the
Prophet
Hoseah
seemes
to
say
in
effect
thus
:
O
yee
of
the
house
of
Israel
and
Iuda
,
ye
haue
long
enough
,
and
too
long
sought
after
vanitie
in
the
errour
of
your
minde
:
ye
haue
ploughed
iniquity
too
many
daies
and
yeares
,
ye
haue
beene
as
sheepe
going
a
great
whiles
astray
:
and
as
prodigall
sonnes
haue
wandred
farre
from
your
good
fathers
house
:
and
the
Lorde
hath
hither
vnto
in
long
suffering
permitted
you
(
as
the
good
father
permits
his
young
children
)
to
play
the
wantons
:
for
the
which
also
he
hath
sometimes
seuerely
corrected
you
.
Again
,
ye
haue
bin
often
called
,
long
scooled
,
many
times
instructed
in
godlines
now
,
by
this
time
ye
should
be
no
longer
as
children
,
but
such
as
are
growen
to
the
yeares
of
wisedome
&
discretion
.
It
is
therfore
meete
&
conuenient
yee
should
know
the
time
of
your
calling
,
to
walke
in
a
new
life
,
as
honestly
,
worthily
&
warily
:
in
a
word
,
putting
away
the
former
conuersation
of
your
lusts
,
ye
should
now
serue
the
Lord
in
holines
and
righteousnes
before
him
,
and
so
redeeme
the
time
,
for
the
daies
are
euill
,
and
the
enemie
is
malitious
and
subtile
,
euer
seeking
to
preuent
&
hinder
you
with
his
mischiefes
.
2.
The
fit
opportunitie
.
But
to
this
yee
are
the
more
excited
,
when
yee
shall
consider
duly
of
the
second
argument
,
which
is
taken
from
the
fit
opportunity
of
this
time
,
intimated
by
that
perticle
whiles
,
or
vntill
;
that
is
,
whiles
the
Lord
commeth
,
or
vntill
hee
commeth
.
Wherein
wee
finde
a
fit
allusion
to
the
natures
either
of
those
birdes
which
obserue
their
fit
times
in
the
yeare
,
as
the
Swallow
,
the
Nightingale
,
the
Storke
:
or
to
the
manner
of
those
husbandmen
,
which
apprehend
their
seasons
for
sowing
,
reaping
,
and
other
workes
of
husbandry
,
as
the
opportunitie
is
offered
them
:
or
to
those
prisoners
in
bands
,
who
being
guilty
,
and
trusting
to
the
mercie
and
lenitie
of
their
king
for
pardon
and
deliuerance
,
wait
the
opportune
time
,
and
then
gladly
accept
the
same
.
Such
a
thing
hath
the
Prophet
,
where
hee
saith
:
Isai.
55.
Seeke
ye
the
Lord
whiles
hee
may
be
found
cal
vpon
him
whiles
he
is
neere
:
the
Psalmist
Psal.
admonisheth
:
To
day
if
ye
will
heare
his
voyce
harden
not
your
harts
.
And
Christ
saith
;
Whiles
ye
haue
the
light
walke
in
the
light
.
Moreouer
,
the
Lord
speaking
of
an
especiall
time
,
saith
:
Isai.
49.8
.
I
haue
heard
thee
in
a
time
accepted
,
and
in
the
day
of
saluation
haue
I
succoured
thee
.
The
which
,
S.
Paul
applying
to
this
gratious
opportunity
,
wherein
the
Lord
did
not
only
declare
,
but
offer
vnto
the
Corinthians
&
others
,
the
effects
of
his
loue
,
hee
saith
:
Now
is
that
acceptable
time
,
2.
Cor.
6.
now
is
that
day
of
saluation
.
And
this
is
that
which
the
Lord
gratiously
extendeth
to
his
Saints
,
the
which
hee
wold
they
should
accept
without
delaies
,
for
their
good
.
This
therfore
obserued
righteous
Noah
,
when
according
to
Gods
commandement
,
he
did
not
onely
preach
of
Gods
mercies
120.
yeares
to
the
olde
world
:
but
entred
the
Arke
in
the
opportune
time
.
The
like
obserued
Abraham
,
when
he
went
forth
of
his
own
Country
:
Lot
,
when
he
departed
from
Sodome
:
Moses
,
when
with
the
Israelites
he
went
out
of
Egypt
:
and
Matthew
,
Peter
,
Iames
,
Andrew
,
Paul
,
and
Iohn
,
when
they
were
called
,
they
answered
not
,
wee
will
first
goe
and
burie
our
fathers
,
or
bid
them
farewell
which
are
at
home
,
or
goe
see
the
farmes
we
haue
purchased
,
or
prooue
the
oxen
wee
haue
bought
:
but
they
presently
accepted
the
diuine
grace
without
lingering
or
excuses
.
Thus
,
the
fiue
wise
Virgins
waited
,
and
in
the
due
time
entred
in
with
the
Bride
,
when
the
foolish
,
neglecting
the
opportunitie
,
were
shut
out
,
with
this
saying
:
I
know
you
not
.
And
this
should
teach
vs
,
to
accept
of
the
precious
good
opportunity
,
the
rather
for
that
as
in
the
same
we
shall
finde
rest
to
our
soules
,
and
bee
blessed
:
So
,
in
the
neglect
thereof
,
there
is
commonly
found
affliction
and
woe
.
Chry.
in
Babil
con●ra
gentes
.
For
as
Saint
Chrysostome
saide
,
T●iaute
gar
esti
tou
thi●●macrothamia
tois
oule
eis
deon
chromenois
autem
peer
ateran
eo
ageitendiken
.
Such
is
the
long
suffering
or
goodnesse
of
God
,
that
hee
greeuously
punisheth
them
which
abuse
it
:
and
as
to
them
which
repent
the
same
is
euer
found
profitable
:
so
to
the
obstinate
&
stubborne
persons
it
offereth
an
occasion
of
more
greeuous
punishment
,
and
is
according
to
that
coniunction
on
the
Israelites
,
saying
:
As
the
Lord
reioyced
ouer
you
to
doe
you
good
,
Deut.
28.63
.
and
tomulti●ly
you
so
be
will
reioyce
ouer
you
to
bring
you
to
nought
,
and
ye
shal
be
rooted
out
of
the
Land
whither
thou
goest
to
enioy
it
,
if
thou
wilt
not
feare
the
Lord
thy
God
.
This
being
well
considered
by
the
Prophet
,
and
willing
that
the
Lords
children
well
aduised
,
should
obserue
the
due
time
with
her
oppertunitie
,
he
said
:
It
is
time
to
seeke
the
Lord
whiles
he
commeth
:
as
if
hee
should
say
,
to
serue
him
,
to
feare
him
,
and
to
apprehend
and
accept
his
louing
graces
,
then
whiles
he
offereth
the
same
.
3.
The
Lords
fatherly
affection
.
Dyonis
.
Areo
pag:
in
Caelest.
hierarchia
cap.
1.
The
third
Reason
is
drawne
from
the
consideration
of
that
Storge
,
or
most
louing
affection
of
a
naturall
father
to
his
d●are
sonne
.
Wherein
the
Lord
declares
himselfe
as
a
Father
to
his
people
:
and
therein
,
as
wee
see
howe
parents
in
many
thinges
preuent
their
children
,
and
are
willing
and
ready
to
pardon
them
before
that
euer
they
aske
or
seeke
for
pardon
vppon
their
faultes
committed
,
beeing
sorie
that
by
their
slidings
they
offer
occasion
of
anger
or
correction
:
euen
so
(
as
the
Prophet
saith
)
The
Lord
is
very
readie
to
forgiue
,
and
commeth
forth
vnto
them
,
Isa.
5.5
.
Hos.
10.
Luk
15.
to
raine
Righteousnes
vpon
them
.
This
hath
Christ
expressed
in
the
Parable
of
the
good
Father
,
and
his
prodigall
Sonne
.
Where
,
the
good
father
seeing
his
poore
sonne
comming
towards
him
(
yet
a
great
way
off
,
ranne
forth
to
meete
him
:
and
yet
before
his
sonne
could
open
his
mouth
,
to
aske
mercie
,
he
preuented
him
with
the
tokens
of
his
goodnes
and
fatherly
loue
.
Of
this
grace
and
mercie
of
our
heauenly
Father
,
comming
neare
vnto
vs
,
and
so
ready
to
helpe
and
embrace
vs
,
with
the
armes
of
his
loue
,
Saint
Augustine
in
his
holy
Cofessions
,
could
meditate
in
this
sort
.
Gratia
&
misericordia
Dei
semper
prauenieb●●t
〈◊〉
&c.
The
grace
and
mercie
of
God
did
alway
preuert
me
:
from
many
daungers
it
deliuered
me
:
when
I
was
sicke
,
it
salued
me
:
when
I
erred
,
it
reduced
me
:
when
I
fell
downe
,
it
vpraised
me
:
when
I
was
sorrowfull
,
it
consolated
me
,
&c.
Thus
,
as
the
Lord
seemeth
very
sorrowfull
,
that
we
should
sinne
,
to
offend
him
and
endanger
ourselues
:
so
is
he
glad
of
our
returne
vnto
him
,
as
whereby
,
we
may
be
recured
for
our
safetie
.
And
knowing
our
necessities
at
all
times
,
he
doth
often
minister
vnto
vs
:
that
whereof
we
haue
need
,
albeit
bee
haue
neither
the
knowledge
,
nor
the
readinesse
of
our selues
,
to
aske
or
require
the
same
at
his
hands
.
The
fourth
Reason
is
taken
from
the
excellencie
of
the
benefite
,
or
thing
promised
:
for
he
saith
,
4.
The
exc●l●encie
of
the
benefit
.
that
the
Lord
will
come
,
and
raine
downe
Righteousnesse
vpon
them
that
sowe
for
righteousnesse
,
and
reape
after
mercies
measure
:
which
(
indeed
)
is
a
great
and
excellent
blessing
of
the
Lorde
on
his
Saints
,
as
wherby
they
shall
not
onely
haue
a
good
reward
,
but
with
great
abundance
.
The
second
thing
promised
is
,
(
as
the
wise
man
hath
said
)
Righteousnesse
:
Righteousnesse
.
that
is
,
the
fruites
,
effects
,
and
reward
of
Righteousnesse
,
by
the
figure
Metonomia
.
Now
,
as
we
should
perswade
,
that
the
promises
of
God
are
,
Yea
,
and
Amen
:
so
his
will
is
,
that
such
as
heare
his
word
,
and
obey
him
therein
,
shall
obtaine
and
retaine
that
which
they
faithfully
desire
,
for
his
owne
glory
,
and
their
benefite
.
Therefore
he
saith
:
Aske
and
ye
shall
haue
,
seeke
and
ye
shall
finde
,
knocke
and
it
shalt
be
opened
vnto
you
.
Heb.
11.
And
Blessed
are
they
which
hunger
and
thirst
after
Righteousnesse
,
for
they
shall
be
satisfied
.
Therefore
was
it
,
as
the
Apostle
saith
,
that
the
holy
Fathers
staggered
not
in
faith
,
but
stedfastly
beleeued
,
that
God
would
euer
be
as
good
as
his
promise
.
So
ploughing
for
Righteousnesse
,
and
seeking
after
goodnesse
,
we
shall
no
doubt
timely
reape
,
and
enioy
the
fruites
thereof
.
Secondly
,
by
this
word
,
the
Prophet
pointeth
to
that
encrease
of
vertues
which
should
ensue
our
labours
in
the
Lorde
:
by
the
same
we
are
encouraged
to
diligence
,
and
therein
to
regard
how
we
may
bee
augmented
:
as
that
the
fiue
talents
committed
vnto
vs
,
should
by
our
godly
exercises
bee
made
tenne
,
and
those
tenne
talents
,
twentie
,
neuer
doubting
of
the
rich
bountie
of
the
Lord
,
who
,
as
he
vseth
not
to
quench
the
smoking
Flaxe
,
nor
to
breake
the
bruised
Reede
,
hee
will
accept
that
which
we
haue
,
and
not
condemne
vs
for
want
of
quantitie
,
when
wee
endeuour
in
his
feare
to
expresse
the
qualitie
,
and
he
will
of
his
goodnesse
giue
a
plentifull
encrease
vnto
our
labours
.
To
this
aymed
Saint
Iohn
,
Ioh
1.
●
.
when
he
said
,
that
from
his
fulnesse
we
all
receiue
grace
vpon
grace
,
as
the
following
of
one
vertue
after
an
other
in
great
abundance
.
And
this
is
that
which
the
Spirite
alludeth
vnto
in
Apo:
22.
Let
him
which
is
righteous
,
be
yet
more
righteous
,
and
let
him
which
is
holy
,
be
yet
more
holy
.
And
this
tendes
to
the
perfection
of
them
which
proceede
from
vertue
to
vertue
,
vntill
they
come
to
bee
perfect
men
in
Christ
.
This
was
obserued
well
in
Noah
,
the
Righteous
,
Gen.
6.
who
(
as
it
is
testified
by
Moses
)
was
Righteous
in
perfections
,
(
for
so
the
words
signifie
)
to
the
which
the
holy
Spowsesse
alludeth
in
her
shining
garments
,
Apo.
22.
being
interpreted
by
Saint
Iohn
,
to
bee
the
Iustifications
or
Perfections
of
the
Saints
.
The
second
thing
promised
is
,
Riches
,
not
of
this
worlde
,
but
of
God
.
The
holy
Apostle
,
as
alluding
to
Salomon
,
saith
:
that
Godlinesse
is
great
Riches
.
Riches
of
Godlinesse
.
Here
is
not
onely
Riches
,
but
great
Riches
:
and
indeed
,
Great
is
that
Mysterie
of
Godlinesse
,
hauing
all
the
promises
,
both
of
this
life
,
and
of
the
life
to
come
,
as
the
Apostle
witnesseth
.
The
riches
of
this
world
is
transitorie
and
vaine
;
but
this
is
that
,
which
being
obteined
,
is
of
more
value
then
all
worldly
treasures
,
the
which
they
easily
contemne
,
that
haue
this
Iewell
in
possession
.
Therefore
,
as
worldly
men
seeke
after
the
riches
of
the
world
,
the
godly
are
incited
and
perswaded
,
to
lay
vp
their
treasures
in
heauen
,
in
the
which
they
haue
and
shall
enioy
with
all
Societie
,
life
,
light
,
rest
,
peace
,
abundance
of
all
good
things
,
securitie
,
and
eternitie
.
Thirdly
,
although
in
the
former
the
fruite
of
Righteousnesse
and
reward
of
Pietie
,
is
plainely
expressed
:
yet
Salomon
addeth
one
other
word
,
to
ratifie
and
strengthen
the
same
:
Pro.
21.21
.
saying
,
They
which
follow
after
Righteousnesse
and
mercie
,
shall
finde
Honour
.
Honour
.
By
the
which
he
meaneth
,
not
onely
that
ioynt
commendation
of
good
men
for
some
laudable
vertues
,
&
the
fauour
of
God
in
this
world
,
honouring
them
which
honour
him
:
Ro.
8.
but
also
the
Glory
which
shall
be
reuealed
:
of
the
which
,
as
all
the
glorie
of
this
world
:
so
all
the
afflictions
of
this
time
are
not
worthy
as
S.
Paul
saith
:
neither
the
thing
beeing
of
that
high
excellencie
,
can
we
eyther
speake
thereof
as
it
is
,
nor
comprehend
the
same
in
thought
:
passing
indeede
(
as
dooth
that
peace
of
God
)
all
mans
vnderstanding
.
But
as
the
glory
of
Christ
Iesus
was
extolled
,
in
that
the
Father
manifested
him
in
the
flesh
,
by
the
operation
of
his
Spirite
,
in
his
mightie
workes
,
and
merits
for
mans
saluation
:
and
as
the
glory
of
the
Father
appeared
in
those
his
louing
mercies
declared
towards
men
in
his
deare
sonne
Iesus
:
so
doth
the
glory
of
man
appeare
first
in
this
world
,
by
that
it
pleaseth
God
to
declare
him
,
by
his
grace
,
iustified
,
sanctified
,
adopted
,
called
,
elected
and
honoured
in
his
Sonne
Iesus
.
Next
,
in
the
resurrection
,
exaltation
,
and
glorification
of
Iesus
:
who
hath
taken
on
him
mans
nature
,
and
the
same
preserued
and
glorified
,
hath
taken
seise
and
possession
for
man
in
the
kingdome
of
his
Father
.
Thirdly
,
it
shall
be
most
apparant
,
when
being
set
and
placed
on
the
right
hand
of
Christ
,
in
the
great
iudgement
,
wee
shall
not
onely
be
commended
in
our
labours
done
by
faith
,
before
both
Angells
and
men
:
yea
,
in
the
presence
of
the
most
High
God
:
but
,
being
pronounced
iust
,
and
the
blessed
Saints
of
the
Father
,
we
shall
receiue
the
honour
of
that
his
most
glorious
kingdome
prepared
for
vs
from
the
beginning
.
The
fift
Reason
is
taken
from
the
apt
comparison
with
the
Raine
:
5.
The
comparison
with
the
Raine
.
by
the
which
the
former
arguments
are
not
onely
confirmed
,
but
amplified
.
The
Lorde
commeth
to
raine
downe
Righteousnes
here
:
Righteousnesse
is
likened
to
the
Raine
,
which
commeth
downe
from
heauen
:
and
that
as
for
many
,
so
chiefly
for
these
causes
.
First
,
for
that
the
Raine
cleanseth
the
aire
from
the
corrupt
vapours
which
rise
of
the
earth
.
2.
The
Raine
of
all
other
waters
is
the
sweetest
in
taste
.
3.
It
is
more
subtile
and
light
then
any
other
water
.
4.
It
is
pure
without
mixtures
.
5.
It
watereth
the
barren
earth
,
to
make
it
fertile
.
6.
It
giueth
nourishment
and
comfort
to
the
fishes
in
the
Sea
,
and
other
waters
.
7.
It
qualifieth
the
force
of
fiers
.
8.
It
makes
the
land
tractable
to
the
labour
of
the
Husbandman
.
9.
It
washeth
cleane
the
waies
wherein
men
trauell
.
10.
It
commeth
downe
from
aboue
,
and
not
from
beneath
.
In
semblable
manner
,
Righteousnesse
is
of
that
nature
,
that
it
cleanseth
the
cogitations
of
men
from
noysome
affections
and
studies
:
It
is
the
sweetest
solace
of
a
godly
mans
minde
:
it
easeth
their
consciences
,
which
thereby
discharged
of
the
burthen
of
sinne
,
aspire
to
the
heauens
.
It
is
not
contaminated
with
the
fantasies
of
vaine
persons
:
nor
the
doctrines
of
deceiueable
Heretickes
.
It
giueth
moysture
to
our
barren
natures
,
whereby
wee
yeeld
forth
fruite
acceptable
to
the
Lord
.
It
asswageth
the
ardencie
of
mans
concupiscence
.
It
perswadeth
both
our
bodies
&
soules
to
yeeld
obedience
both
to
the
will
and
word
of
God
.
It
cleanseth
our
conuersations
,
as
whereby
we
may
the
better
trauel
to
the
harbour
of
health
:
And
comming
downe
from
the
Lord
,
is
of
his
Highnesse
,
made
vnto
vs
an
influence
of
his
grace
and
goodnesse
;
as
whereby
wee
be
so
seasoned
and
tempered
,
as
we
remaine
acceptable
vnto
his
glory
.
6.
The
manner
of
bestowing
it
.
Sixtly
,
the
manner
of
powring
downe
these
Graces
,
as
Raine
on
the
Earth
,
puts
vs
in
minde
of
three
principall
Vertues
in
the
Lord
,
which
bestowes
them
:
as
first
his
large
bountie
:
secondly
,
his
fine
liberalitie
:
thirdly
,
his
exquisite
wisdome
.
His
bountie
is
apparant
in
his
gift
:
his
liberalitie
,
in
the
abundant
largenesse
thereof
:
and
his
wisedome
in
an
orderly
disposition
.
The
gift
is
of
his
loue
:
his
liberalitie
of
his
abundant
riches
:
and
his
wisedome
of
his
eternall
prouidence
.
He
giueth
,
and
that
freely
,
without
respect
of
any
reward
,
or
any
thing
in
man
,
mouing
him
therevnto
.
In
his
liberalitie
hee
giueth
to
euery
man
abundantly
:
yea
,
the
very
wicked
are
not
left
without
the
sense
of
his
goodnesse
,
in
that
he
sendeth
forth
his
Raine
to
fall
as
well
on
them
,
as
on
his
Saints
.
The
Prophets
are
full
of
Metaphors
,
to
set
forth
this
the
Lords
liberalitie
to
men
.
Although
therfore
there
was
a
time
when
the
Prophet
Ioel
threatned
the
disobedient
with
warres
and
troubles
:
in
the
which
they
should
bee
constrained
to
breake
vp
their
Plough
Shares
into
Swordes
:
Ioel.
3.10
.
whereon
should
follow
famine
and
ruine
in
the
Lords
anger
.
Yet
the
Prophet
Isay
,
to
declare
this
large
liberalitie
of
the
Lord
,
at
an
other
time
,
prophesied
,
that
the
people
should
conuert
their
Swordes
into
Plough
Shares
,
and
their
Speares
into
Sythes
:
Isa.
2.4
.
for
he
would
send
them
great
plentie
of
fruites
in
the
time
of
peace
.
Thirdly
,
as
the
Lord
powres
downe
the
Raine
with
an
orderly
disposition
on
the
earth
:
so
powres
he
forth
the
effects
and
fruites
of
righteousnesse
on
his
people
,
after
his
diuine
will
in
wisedome
,
as
whereby
euerie
one
hath
enough
thereof
to
societie
,
as
the
earth
hath
of
the
timely
raine
,
when
it
falles
thereon
.
Not
of
mans
policie
or
power
,
but
of
his
owne
goodnesse
,
to
whom
it
is
lawful
to
do
as
himself
listeth
,
with
that
which
is
his
owne
.
The
seuenth
Argument
is
taken
from
the
benefite
of
righteousnesse
in
our selues
:
7.
The
benefite
in
our selues
.
for
he
saith
,
that
hee
will
raine
Righteousnesse
on
you
:
that
is
,
on
them
which
haue
sowne
vnto
themselues
for
righteousnesse
,
or
laboured
for
Pietie
.
Surely
the
fruite
of
this
Grace
shall
be
our
owne
,
if
we
seeke
the
Lorde
after
this
method
and
rule
.
So
said
the
sweete
Psalmist
concerning
the
godly
:
Psal.
107.37
.
Thou
shalt
eate
the
labour
of
thine
hands
.
Againe
,
they
sowe
the
fieldes
,
and
plant
Vineyards
,
which
bring
forth
vnto
themselues
fruitefull
encrease
:
for
he
blesseth
them
,
and
they
multiply
exceedingly
.
What
Husbandman
is
he
,
wich
is
not
encouraged
to
labour
in
his
field
,
if
he
once
perswade
in
assurance
,
that
he
shall
not
onely
haue
great
encrease
,
but
that
the
profit
therof
shall
be
his
owne
?
What
Merchant
man
aduentureth
not
on
the
raging
Seas
,
with
the
more
boldnesse
,
which
hopeth
that
the
gaines
of
his
trauels
,
shall
redound
to
himselfe
?
And
truly
so
is
that
man
animated
and
encouraged
in
his
vocation
,
that
hopeth
for
his
proper
commoditie
,
and
reward
of
the
same
.
So
saith
the
Prophet
to
the
righteous
;
The
Lorde
will
raine
downe
Righteousnesse
:
that
is
,
the
full
fruites
and
effectes
of
Righteousnesse
vpon
you
.
As
Christ
said
in
his
praier
to
his
Father
:
I
pray
not
for
the
world
,
but
for
them
whom
thou
hast
giuen
me
out
of
the
world
.
So
saith
the
Lord
by
the
Prophet
:
I
say
not
,
that
those
large
Graces
are
laid
vp
of
my
loue
,
To
whom
Gods
graces
appertaine
.
and
so
bestowed
on
the
worldlings
,
which
followe
after
their
owne
lustes
in
voluptuousnes
and
sinne
(
for
these
things
appertaine
not
vnto
them
)
:
but
onely
for
the
Righteousnesse
which
are
exercised
in
the
workes
of
Pietie
,
which
haue
laboured
in
my
Vineyard
,
and
therein
borne
the
burthen
and
heate
of
the
day
:
for
it
is
meete
(
according
to
my
promise
)
that
by
the
merite
of
my
Sonne
,
they
now
rest
from
their
labours
,
and
haue
a
refreshing
:
yea
,
that
they
bee
rewarded
,
and
all
their
workes
follow
them
in
the
glory
of
their
Sauiour
.
The
eight
and
last
Argument
is
taken
from
the
Lords
kinde
fauour
vnto
his
chosen
,
8.
The
Lordes
kindenesse
and
regard
and
his
louely
regard
of
this
businesse
to
be
performed
,
considered
in
this
word
,
He
commeth
.
For
first
,
in
that
himselfe
being
so
high
and
glorious
,
should
not
onely
respect
man
,
but
also
vouchsafe
to
come
vnto
him
,
intimateth
vnto
vs
,
with
what
gratious
kindnes
,
and
kinde
grace
he
embraceth
his
Saints
.
To
this
the
Lord
alluding
by
his
Apostle
saith
:
Apo.
3.
Behold
,
I
stand
at
the
doore
and
knock
:
if
any
will
open
vnto
me
,
I
will
come
in
and
sup
with
him
,
and
hee
with
me
.
It
is
esteemed
no
meane
loue
of
a
Prince
,
&
grace
of
a
subiect
,
when
the
Prince
vouchsafeth
to
come
vnto
his
subiect
,
resting
himselfe
vnder
the
couering
of
his
house
:
and
such
is
the
Lords
kinde
loue
vnto
vs
:
and
such
is
our
honour
by
his
grace
.
Next
,
hereof
is
gathered
the
great
regard
that
the
Lorde
God
hath
of
the
performance
of
his
word
,
and
preseruation
of
his
chosen
:
for
howsoeuer
he
hath
risen
vp
early
,
&
sent
forth
his
seruants
with
a
charge
,
not
onely
to
worke
,
but
to
ouersee
,
direct
,
and
also
to
recompence
the
labourers
with
meete
rewards
:
yet
such
is
his
regard
,
that
hee
likewise
commeth
himselfe
,
not
onely
to
see
the
thing
performed
,
but
to
effect
it
,
or
at
the
least
to
supply
by
his
powerfull
hand
,
wisedome
&
prouidence
,
that
whatsoeuer
hath
beene
found
in
them
wanting
or
defectiue
,
according
as
himselfe
saith
in
the
Prophet
Ioel
:
Ioel.
2.
Act.
13.
Behold
,
I
worke
a
worke
in
your
daies
:
as
if
he
said
:
howsoeuer
the
whole
hoast
of
heauen
be
moued
,
and
the
inhabitants
of
the
earth
prouoked
,
and
all
my
seruants
are
ready
in
their
places
to
performe
my
word
to
them
commanded
:
yet
doe
I
my selfe
worke
all
,
neither
are
they
able
to
effect
or
bring
to
passe
ought
without
mee
:
yea
,
and
I
will
see
that
the
thing
promised
shall
be
surely
performed
&
brought
to
passe
in
his
due
time
.
And
this
we
must
beleeue
&
perswade
,
that
as
the
Lord
is
good
to
Israel
,
so
wil
he
of
his
louing
affection
bee
present
with
Israel
:
that
is
,
to
the
godly
,
to
helpe
them
,
to
preserue
them
,
and
to
benefit
them
with
the
rich
treasures
of
his
house
:
Lo
,
such
is
his
goodnesse
,
and
so
large
are
his
mercies
vnto
them
which
plough
for
righteousnesse
,
and
reape
after
the
method
of
mercie
.
In
regard
whereof
,
let
vs
be
excited
and
stirred
vp
in
the
right
performance
of
this
duty
:
let
vs
seeke
the
Lord
in
singlenesse
of
heart
,
and
call
vpon
him
with
our
voyce
:
let
vs
loue
him
aboue
all
things
,
and
come
vnto
him
:
let
vs
be
thankfull
,
and
expresse
our
thankfulnesse
in
our
humble
and
dutifull
obedience
vnto
his
most
high
Maiesty
,
in
the
name
of
his
sweete
Sonne
Iesus
:
to
whom
,
with
the
holy
Ghost
,
three
persons
in
Trinitie
,
and
one
eternall
God
in
vnitie
,
be
praise
,
honour
and
glorie
,
for
euermore
.
Amen
.
FINIS
.