The Plain Mans Spiritual Plow, Chapter 2
CHAP. II. Pietie, the ſcope of all the holy Scriptures.
SAint Paul endeuoring to perſwade Pietie, not onelyonly to Timothy, but to all the elected Saintes,2. Tim 3.16 commendeth vntounto 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 vntounto 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 onelyonly 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 onelyonly 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 hauehave onelyonly commaunded and compelled all men to the obſeruance of this ſeruice and dutie without any other reaſon,An argumēt of God, louelove to man. doth neuertheleſſe in his great louelove 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 vntounto him, and to dwell in his houſe.
To this purpoſe was that doctrine preached, that Ieſus Chriſt was ſent vntounto vsus from his father to bleſſe vsus, Act. 3.19.26.& in turning eueryevery one of vsus from our inequities, he would that wee ſhould amend our liues and conuert to the Lord, that our ſinnes might be done away, when the time of refreſhing cōmeth in the preſence of the Lord. In ſumme, this is the ſcope of the Scriptures, both legall, Propheticall, Hiſtoricall, Euangelicall, and Apoſtolicall, that thereby men might be taught and perſwaded to repent and belieue, and that they might finde and obtaine remiſsion of ſinnes and eternall life through Ieſus Chriſt. So are we certified therein, both of Pietie and her princely reward, the former whereof is declared in thoſe two other wordes,Pietie and her reward. Repentance and Faith: the latter in thoſe two other wordes, Remiſsion of ſinnes and eternall life.
A place taken from Hoſ. 10. Ʋerſ. 12.But nowe, of and among ſo many pregnant places as the holy Scriptures affoord vsus concerning this argument, I hauehave 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 MercieMercy: Plough vp your fallow Ground, for it is time to ſeeke the Lord, till hee come, and raine Righteouſneſſe vponupon you.
In the which words the Prophet hath two principall parts: whereof,Two generall parts of the whole diſcourſe. the one is an Exhortation to Pietie: the other is, the conueience thereof. The former hath his efficacie of the Lords cōmandement, to the which they ſhould in equitie obey: the latter, of the Lords gracious promiſe of merciemercy & 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 MercieMercy: 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 vsus. 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 (vntounto 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) vntounto 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 abominatiōs.
In all this long time,The diligēce of the Prophet Hoſeah. the godly and painfull Prophet labouring & toyling among them (as the good husbandman in a froward & vncultured field) ceaſed not, but continued his calling and dutie, with great diligence and regard, and ſo much more laborious was his worke, by how much the field was thwacked with thornes, tares, and noyſome weeds. For peruſing the field,The ſinnes of the Iſraelites. Hoſ. 1. & 2. & 3. & 7. hee found therein (among many others) the ſpirituall fornication, as namely Idolatrie: for they had forſaken the Lord God of Iſrael, and hunted and followed after ſtrange & falſe gods, as ſemblant to the Heathens, whom the Lord had caſt out before them. He eſpied alſo in that field lying, ſwearing, blaſphemie, murther, theft, pollutiō of blood, hypocriſie, inconſtancie, vanitie, infidelitie, gluttony, drunkennes, luxurie & vncleaneſſe. To be briefe, he perceiued amōg the Prophets, the pride of Lions; amōg the Prieſts, the libertie of Leuiathā; among the Rulers, the crueltie of wolues: amōg the people, the rudenes of Behemoth; & in all eſtates & conditions great enormities: for the which hee was compelled by the Lords ſpirit, not onelyonly to accuſe and reproue the people of Iſrael: but alſo to threaten vengeance and deſtruction to the godleſſe, obſtinate,The promiſes of merciemercy, 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 vntounto 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 vntounto his correction, by true repentance: for thus ſaith the Lord the holie one of Iſrael; HaueHave 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 eueryevery where commend vntounto vsus 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 onelyonly 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 vntounto themſelues in Righteouſneſſe, and reape according to the meaſure of MercieMercy: Rom. 6.19.which is in effect ſo much as the Apoſtle exhorted to the Romanes, ſaying; As ye hauehave giuen your members ſeruants to vncleanes, and to iniquitie, to commit iniquitie: ſo now giuegive your members ſeruāts to Righteouſnes in holines: and this wee may eſteeme not only for a good counſaile, but an eſpeciall lawe prouided by the Lord, which bindeth and conſtraineth all men (of whatſoeuer eſtate or condition) to the due regard of their duties and lawfull vocations in the feare diuine: chiefely, it recalleth them from their errors, who hauehave 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 MercieMercy.
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 onelyonly metaphorical, vnderunder 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 onelyonly which are lawfull, and to them enioyed by the diuine Lawe: ſo neither is eueryevery ende of their labours to be regarded, but the ſame onelyonly, 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 vnderunder thoſe two generall wordes, Righteouſnes and MercieMercy, 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 eueryevery man his due) ſo the office of MercieMercy 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 MercieMercy 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 MercieMercy.
Fourthly, too, and for whoſe vſe and eſpeciall benefit thoſe vertues are prepared and made profitable.