The Plain Mans Spiritual Plow, Chapter 36
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 hauehave commanded the Iſraelies; An Argument of Gods great merciemercy.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 hauehave 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,*See what I hauehave ſaid hereof in the Song of the beloued touching his vineyard, in Iſai. 5. part. 1. ſuch is the Lords vnſpeakeable merciemercy, 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 vntounto 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 frō the conuenience of the time. The ſecond, from the fit opportunity thereof. The third, from the conſideration of his fatherly louelove & affection. The fourth, frō 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, frō the conſideration of his moſt gratious inclination and regard of his faithful children, in that he commeth vntounto 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 vntounto Moſes, of reuoca…ion from Moſes vntill the natiuity of Chriſt: of reconciliation vnderunder the Goſpell, and of peregrination for all men in this worlde. In and by eueryevery which time, there was alſo, and is appointed vntounto eueryevery thing his ſeaſon to be performed and effected vnderunder 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 hauehave ſowen much, & brought in little: ye eate, but ye hauehave 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 hauehave long enough, and too long ſought after vanitie in the errour of your minde: ye hauehave ploughed iniquity too many daies and yeares, ye hauehave beene as ſheepe going a great whiles aſtray: and as prodigall ſonnes hauehave wandred farre from your good fathers houſe: and the Lorde hath hither vntounto 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 hauehave 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 conuerſatiō 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 merciemercy 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 vponupon 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 hauehave the light walke in the light. Moreouer, the Lord ſpeaking of an eſpeciall time, ſaith:Iſai. 49.8. I hauehave heard thee in a time accepted, and in the day of ſaluation hauehave I ſuccoured thee. The which, S. Paul applying to this gratious opportunity, wherein the Lord did not only declare, but offer vntounto the Corinthians & others, the effects of his louelove, hee ſaith: Now is that acceptable time, 2. Cor. 6.now is that day of ſaluatiō. 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 onelyonly preach of Gods mercies 120. yeares to the olde world: but entred the Arke in the opportune time. The like obſerued Abrahā, whē he went forth of his own Country: Lot, when he departed frō 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 hauehave purchaſed, or prooue the oxen wee hauehave 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 vsus, 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 cōmonly 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 autē 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 shalbe 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 vntounto them, Iſa. 5.5. Hoſ. 10. Luk 15.to raine Righteouſnes vponupon 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 merciemercy, he preuented him with the tokens of his goodnes and fatherly louelove. Of this grace and merciemercy of our heauenly Father, comming neare vntounto vsus, and ſo ready to helpe and embrace vsus, with the armes of his louelove, Saint Augustine in his holy Cofeſſions, could meditate in this ſort. Gratia & miſericordia Dei ſemper prauenieb…t … &c. The grace and merciemercy 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 vntounto him, as whereby, we may be recured for our ſafetie. And knowing our neceſſities at all times, he doth often miniſter vntounto vsus: that whereof we hauehave need, albeit bee hauehave neither the knowledge, nor the readineſſe of our ſelues, to a ke 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 vponupon 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 onelyonly hauehave 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 hauehave, ſeeke and ye ſhall finde, knocke and it ſhalt be opened vntounto you. Heb. 11.And Bleſſed are they which hunger and th rſt 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 vntounto vsus, 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 hauehave, and not condemne vsus for want of quantitie, when wee endeuour in his feare to expreſſe the qualitie, and he will of his goodneſſe giuegive a plentifull encreaſe vntounto our labours. To this aymed Saint Iohn, Ioh 1.….when he ſaid, that from his fulneſſe we all receiue grace vponupon grace, as the following of one vertue after an other in great abundance. And this is that which the Spirite alludeth vntounto 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 onelyonly 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 hauehave 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 hauehave 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 merciemercy, ſhall finde Honour. Honour.By the which he meaneth, not onelyonly 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 onelyonly 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 vsus 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 onelyonly 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 vntounto vsus an influence of his grace and goodneſſe; as whereby wee be ſo ſeaſoned and tempered, as we remaine acceptable vntounto his glory.
6. The manner of beſtowing it.Sixtly, the manner of powring downe theſe Graces, as Raine on the Earth, puts vsus 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 louelove: 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 eueryevery 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 diſpoſitiō 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 hauehave ſowne vntounto 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 vntounto 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 onelyonly hauehave 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 vponupon 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 louelove,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 vntounto them): but onelyonly for the Righteouſneſſe which are exerciſed in the workes of Pietie, which hauehave 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 hauehave 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 vntounto 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 onelyonly reſpect man, but alſo vouchſafe to come vntounto him, intimateth vntounto vsus, 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 vntounto me, I will come in and ſup with him, and hee with me. It is eſteemed no meane louelove of a Prince, & grace of a ſubiect, when the Prince vouchſafeth to come vntounto his ſubiect, reſting himſelfe vnderunder the couering of his houſe: and ſuch is the Lords kinde louelove vntounto vsus: 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 onelyonly 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 onelyonly 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 vntounto them which plough for righteouſneſſe, and reape after the method of merciemercy.
In regard whereof, let vsus be excited and ſtirred vp in the right performance of this duty: let vsus ſeeke the Lord in ſingleneſſe of heart, and call vponupon him with our voyce: let vsus louelove him aboue all things, and come vntounto him: let vsus be thankfull, and expreſſe our thankfulneſſe in our humble and dutifull obedience vntounto 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.
End of the text · John Carpenter, The Plain Mans Spiritual Plow (1607)