The Plain Mans Spiritual Plow, Chapter 30
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 louelove 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 vsus, 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 vsus, to further the ſame preſeruation for his glory, and our endleſſe conſolation.
Next, let vsus 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 vsus learn to beare & endure with patiēce & tolleration, whatſoeuer this good husbandman impoſeth and layes on vsus.4. Thankfulneſſe. Fourthlie, hauing receiued the good ſeede of Gods word, and the labours of his hand, let vsus (with the ſame) be thankfull, and expreſſe our thankfulnes in rendring vntounto 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 vsus not feare nor waxe fainte hearted, but beleeue and know that all things ſhall worke together for the beſt vntounto vsus which louelove 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 vsus not to louelove, 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 vntounto them oppreſſed with ſinne, then that very poyſon, whereof potions are made, is good for the ſicke patient: and as that Scorpion, which is bruiſed, and applied to the wound hee had pierced before, is ſaid to be a ſoueraigne remedie againſt the ſame. Moreouer, to this Harrow (which God vſeth as an inſtrument of iuſtice) belong …me other things, by the which thoſe horſes being furniſhed and faſtned, may both ſtrongly draw on, and labour the ſame.
Theſe are diuerſly named by the Husbandmē of diuers countries; but knowne to vsus 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 onelyonly 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-louelove. Secondly, that Contempt and Diſdaine of others: the which alſo, the Lorde obſerued and reprehended in the proud Phariſies. By the third, is conſidered,3. The Traces or Treſſes. 4. The batter quides. 5. The tenou es. 6. The halter or raynes. thoſe foure cordes of Vanitie, as Enuy, Wrath, Iniurie, and Crueltie: which are deadly, and condemned in the Law of God. By the fourth are ſignified, 1. The blaſphemous tongues. 2. The godleſſe actions of preſumptuous ſinnes. By the firſt obſerue: firſt, the diueliſh ſuggeſtions and damnable imaginations of the impious miſcreants of this life: and by the ſixt & laſt, conſider well of the wiſe Prouidence & Power 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 onelyonly 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 hauehave 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 vsus briefly peruſe the Plough of Impietie, as whereby in a fit compariſon, wee may the better diſcerne and obſerue that which hath bene ſaid.