The Plain Mans Spiritual Plow, Chapter 32
CHAP. XXXII. 1. Of the Plough of Impietie. 2. Of the Soole.
THe vngodly (as it is ſaide) hauehave 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 onelyonly 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 vponupon my backe, and made long furrowes: thus ſaid the Lord of ſuch plowers: Thou haſt laden mee with thine iniquities, and pained mee with thy tranſgreſsions. And of the ſame it is ſaid: The ſinner conſidereth the righteous, and ſeeketh occaſion to ſlay him. Pſal. 37.For theſe wicked and peruerſe Plowers, are euer moſt hard-hearted,The nature of the euill Plowers. cruell, enuious, malitious, irefull, and ſeuere, againſt the Saints of the moſt holy: they pierce and wound the righteous, by tyrannies, blaſphemies, perſecutions, torments, and horrible miſchiefes. Howbeit, we finde them not alwaies ſo proſperous in their actions and ſtudies, but that they are often galled, grieued and condemned by that gnawing and fretting worme of Conſcience which torments their ſinfful ſoules day and night with pains intollerable: and laſtly, they are deſtroyed for euer from the preſence of God & his bleſſed Angells. In this Plough are conſidered (as in the Plough of Pietie)
1. The Aratre or Soole, of the Plough.
2. The Oxen, of the Plough.
3. The Holder, of the Plough.
4. The Leader, of the Plough.
5. The Driuer, of the Plough.
But not the ſame before mentioned in that Plough, nor the like in either nature or condition: for as Pietie and Impietie are meere contraries, as vertues and vices: ſo alſo are their ſeuerall actions, fruits and effects.
Firſt, touching the Aratre or Soole,The Soole of Impiety. 1. 2. 3. 4. 5. 9. 7. 8. 9. 10. 11. 12. 13. 14. wee finde therein the ſame number of parts and points, as in the Soole of Piety. As firſt, the Share: ſecondly, the Ship: thirdly, the Culter: fourthly, the Beame: fiftly, the Tractory: ſixtly, the Ground-riſe: ſeuenthly, the Broad-Hale: eightly, the Round-hale: ninthly, the Chaine: tenthly, the Farther Wheele: eleuenthly, the Neerer Wheele: twelfthly, the Axell: thirteenthly, the Kay fourteenthly, the Taw. The firſt of the which noteth hardneſſe of heart:An hard heart. Bern. li. 5. de cōſider. the ſecond, pride: the third, ſinfull ſhame: the fourth, impenitency: the fift, pampering of the fleſh: the ſixt, diſpaire of remiſſion: the ſeuenth, a turning away from God: the eight, an abiding or dwelling in ſin: the ninth, a noyſome combination of vices: the tenth, a thriftleſſe meditation: the eleuenth, a continuance of vngodly actions: the twelfth, a blaſphemie: the thirteenth, infidelitie: and the fourteenth, malicious crueltie. Firſt, the Share of Impieties Soole is hardneſſe of heart, which euer withſtands godly contrition. Quid eſt Cor durum? ipſum eſt, quod nec compunctione ſcinditur, nec pietate mollitur, nec mouetur precibus, minis non cedit, flagellis duratur, ingratum eſt ad beneficia, &c What is the hard heart (ſaid Baruard) It is the ſame which is neither pierced with compunctiō: 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 louelove 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 eueryevery ſinne committed, argueth a proud contempt of the diuine Law. Elatum cor, durum & expers eſt pietatis, ignarum compunctionis, In li 5 de conſideratſiccum 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 hauehave they in the ende the Kingdome of heauen, and happineſſe eternall.
Thirdly, the Culter of this Soole, is that Shame Sinfull Shame.which bringeth ſinne, as by the which the ſinner denieth to acknowledge and confeſſe his ſinnes and tranſgreſſions, committed either to God, or to the cōgregatiō, or to his euen brother, whom 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, vnderunder the title of their idleneſſe) and of the filthy ſinners in the time of the generall deluge: whereof it followed, that they both periſhed, the former by fire, the latter by water, in the Lords fearefull anger, whoſe iuſtice moſt worthily abhorres this filthy Ploughbeame.
The Tractory of this Aratre is, a deſperate 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, onelyonly that which either their owne wiſedome or power, or policie, or labours, or ſtudies, or the fauour and the wealth of the world may ſuggeſt, procute, and affoord them, they periſh with prophane Eſau, and with that rich man,Gen. Luk. 12. Sap. 5. Ambroſ. ſuper. Luc. lib. 12. who loſt his ſoule ſuddenly in the night. For the hope of the vngodly (as ſaith the wiſe man) is like a drie Thiftle-flower, blowne off with the winde. Againſt the which humour of thoſe vngodly, thus counſelleth Saint Ambroſe: Nemo diffidat, &c. Let no man diſtruſt. Let no man as guiltie of his former ſinnes diſpaire of the diuine graces. The Lord knowes how to alter his ſentence, if thou knoweſt how to amend thy faults.Iſidor. de Sum. bono. lib. 2. But as to commit an euill action is the death of the Soule: ſo to diſpaire of Gods merciemercy 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 louelove diuine, or any hope of good thinges future, or is willing to endure any aduerſe or hard aduentures,In Paſtor. for Pieties cauſe. Ipſa quae mater eſt omnium, cuſtoſ que virtutum per impotientiae vitium virtus amittitur. That Vertue of Charitie (ſaith Gregorie) which is the mother, and keeper of all Vertues, is quite ouerthrowne by the vice of impatiencie. With this Ground-Riſe laboured Saul, though King of Iſrael, and Demas, though ſometimes an hearer and follower of the bleſſed Apoſtles,1. Pet. who thereby waxing faint, periſhed in the way, to the terrour of other.
…. Auerſion frō …od.The Broad-Hale of this Aratre is, Auerſio, the turning away from God: this Saint Paul noted, and reproued in them of his time, which turned their eares from the truth.2 Tim 4. Deut. 9 Sap. And Moſes, in thoſe Iſraelites, whoſe hart was turned from the Lord their God. Whereas true Conuerſion hath peace and life, this hath trouble and death: for the Apoſtating of the vngodly, is his owne deſtruction, 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 hauehave 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 onelyonly 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 hauehave 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 hauehave 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 vntounto 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 hauehave 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 hauehave bene) nor will they bee altered from that baſe by as, which in their inueterate malice they hauehave taken, with a purpoſe to effect: and one ſin followes on anothers necke.
Gen. 4.10Thus Cayn, hauing a purpoſe to murther his brother, he would not be perſwaded from proſecuting the ſame: and hauing effected it, hee would preſumptuouſly defend it. So Nimrod and his aſſociates, would not be remoued from the proud practiſe of their hands. Nor would King Pharaoh ſurceaſe his purſuite againſt Moſes and the Iſraelites, but attempted one miſchiefe after an other, as more cruell and fierce againſt Moſes and them. Nor would the Diuell either ſurceaſe or aſſwage his curſed malignities againſt Chriſt, vntill he was nayled on the tree. This is a continuance in an euill purpoſe or action, againſt the lawe of God, and a good conſcience: the ende whereof is death and confuſion: as the ende of godly perſeuerance, is life and honour. Thoſe by correction profit nothing: by good admonition they waxe worſe: and ſetled in their wicked purpoſes, whatſoeuer they promiſe touching their amendment, they mean not to performe: but they multiply their miſchiefe.
The Axell-tree of thoſe Wheeles, is that moſt 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 onelyonly 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 onelyonly 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 vntounto 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 onelyonly 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 eueryevery vertue is comprehended within louelove, ſo are all vices vnderunder vncharitable crueltie: and therefore vntounto 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 onelyonly 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 hauehave merciemercy 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.