THE WILD VINE: OR, AN EXPOSITION ON ISAIAH'S parabolical Song of the Beloved: Isa. 5.1, 2, 3, etc. By NEHEMIAH ROGERS, Pastor of Messing in Essex. Yet I had planted thee a noble vine, wholly a right seed: How then art thou turned into the degenerate plant of a strange vine unto me? jer. 2.21. LONDON, Printed for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1632. TO The Right Honourable and truly Noble Lord, ROBERT Earl of Warwick, Lord RICH, Baron of Leeze, etc. Increase of Honour here, and everlasting Glory hereafter. Right Honourable Lord; MAy it please you to take in good worth this my bold attempt, in that upon so little knowledge and far less deserts, I have adventured so far, as to grace these my weak labours with your Noble name. Besides some personal and particular respects which I here let pass; I have had some general inducements hereunto; and this above the rest, Your Honour's love unto the Truth, and great regard of the Ministry thereof; which your more than ordinary pains taking to hear holy Instructions, together with the great respect your Honour gives to such as bring glad tidings of peace (whose feet (and much more their face) Rom. 10.15. are esteemed by you as beautiful) are sufficient arguments to evince. By which and other fruits of piety you still merit renown to your Noble Name, and are zealously honoured of all that know you and love goodness. into which number (I hopefully presuming) have thrust myself, as being loath to be hindmost in that acknowledgement which is so nobly deserved, and joyfully rendered of all; desiring (as far as in me lieth) to make known unto the world that grace which lies lodged in your noble breast, which being united to your greatness, maketh so happy a composition, as that they who had no more than Nature's light, esteemed it only for true a Nobilitas sola est atque unica virtus. juven. Nobility. For whereas greatness makes some men scornful and imperious: yet what b Nec quicquam in te mutavit fortunae amplitudo nisi ut prodesse tantundem possesses & velles Plin. epist. ad Vespas. Plinius reports of Vespasian, may be truly said of you; It hath changed nothing in you but this, that your power to do good should be answerable to your will. Yea, it may be justly thought, that your Honour would teach men to take the measure of your greatness, by your goodness; of so even a length and equal pace are they. And indeed so it must be, for should Honour outrun Honesty, it would hardly be overtaken. But I must remember to whom I speak, even to such a one as careth not for long salutations in the Markets: I have done when I have once again craved pardon for my boldness, and humbly requested at your Honour's hands (whose goodness hath not wont to magnify itself more in giving, than in receiving such like holy presents) acceptation and countenance to what is here offered by a thankful heart. As for the Matter herein handled, I will not fear to say it deserves it: And for the Manner I must say it needs it; whatsoever it be, be it not as it should be, yet my will wisheth it to be well; but as it is I humbly betake it to your Honour's fovourable protection: And so your Honour to the protection of the Highest. Your Honours humbly and officiously devoted in all duty, NEHEMIAH ROGERS. & TO The right virtuous and truly zealous Lady FRANCIS, Countess of Warwick, and wife to the Right Honourable Lord, ROBERT Earl of Warwick, etc. Increase of Honour here, and everlasting Glory hereafter. Right Noble Lady; MY attempt may seem a wonder, but where JUDGEMENT searcheth out the cause, and Prudence guideth Wisdom to weigh the circumstance, the conceit of wonderment ceaseth. What hath induced me to join you with your Honourable Lord, needs no long relation: God hath cemented and combined you together with the nearest & strongest bands, and therefore I in my due honouring of both, presume to conjoin you both in this one Dedication. What is conceived and reported of your Honour's worth, thorough all our Country, I must pass over in silence, for well I know your excellent modesty will not suffer such (though deserved) a relation: Your Honour rather affecting to do things deserving Fame, than Fame itself: And like the fixed stars, the higher God hath set you, the less you desire to seem. I confess I am (as yet) but a Stranger in these parts, yet must he be more strange that meeteth not with the report of your Honour's virtues: whose diligent pains in gaining knowledge of holy things, and conscionable practice of what you know: whose humble, sober, wise, courteous, and modest carriage (rare virtues to be found in Ladies of so high a place and rank) are so many tongues, and mouths, and pens, without mine, to publish your due praises. And though through the corruption of these times, this age is grown so base, as that one cannot think any to be the better or the worse for the report that flies of them, unless they be eye-witnesses either of their good or ill; yet where the sound is all so honourable, I dare be confident of an holy inclination, & gracious disposition; which hath given me such encouragement, as that I have little need to misdoubt either your Honour's acceptation of this Treatise, or to advice your use: for I persuade myself that you will not only view the title and Epistle (as the fashion of most Patrons is) but the whole book also in some of those hours which your Honour redeems (I dare say) for soul employments, from those idle and excessive customs wherein too many Ladies please themselves and none else. But I know that your Honour will be better pleased, if I turn praises into prayers: therefore I will endeavour to supply that want, this way; beseeching the God of Majesty and mercy, to sanctify your heart, yet more and more; who with the New-year give you new supplies of the graces of his Spirit, and graciously to increase in you the ground of all true Honour, Goodness. Let me not offend in offering so mean a work to so worthy a Personage: the weaker it is, the more need hath it of a worthy Patron, therefore I humbly betake it to your Honour's fovourable protection: And so your Honour to the protection of the Highest. Your Honours humbly and officiously devoted in all duty, NEHEMIAH ROGERS. TO THE READER. HE that feasts high Estates, must seek out for foreign Cookeries, and fantastical dishes to please their palates; but he that in true charity invites home his plain honest neighbours, doth well enough if he provide such homely fare as shall be competent and befiting men of meaner quality: It is the plain Countryman I feast, commonly called the Goodman; And therefore for thee Reader to expect any curious Division, rare Invention, or Rhetorical composition in this Treatise, would be as vain and idle, as to hope to meet with puffed paste at a Ploughman's table. As for those who drive their flocks upon the mountain tops, for every spear of grass they there spy growing, I neither envy them, Qui sua metitur pondera ferre potest. Martial. nor dare follow them, for I confess ingenuously my ability and gifts will not suffer me: Or if they would, yet I would forbear, and rather choose to feed my sheep in the valleys where is grass enough, handling the Doctrine of Faith and Good life, than to travel in the controverted points of Predestination, , Church-governments, etc. for he is blind who sees not that men's brains are full, but their hearts are empty. Our tongues run over, but for twenty good words, we have not one good work; which is our shame. If then thou lovest not plainness, lay this book by, for such as love it; for though such diet be not for thy tooth, yet there are thousands of good souls, who like better with such pulse, than with daintier fare, growing faster in knowledge, and stronger in the Faith, with such plain Instructions, than by more learned Treatises. But if thou be such a one as desirest rather to have thy conscience, than thy curiosity satisfied; thy heart seasoned, and soul profited, than thy ears tickled with pleasingness of words; thou art he for whom this was penned: And thou art welcome. I have said; do thou read; God bless thy reading. And do thou remain mine, as I am Thine in Christ, N. ROGERS. A TABLE OF THE DOCTRINES collected out of the several Verses of this parabolical Song of the BELOVED. VERSE 1. Doctrine 1GOD seeketh to draw us to himself with such baits as we most affect. pag. 4 Doctrine 2 Gods Ministers both for matter and method must fit themselves unto their hearers. pag. 10 Doctrine 3 It is no disparagement to greatness to be the Lords Prophet. pag. 17 Doctrine 4 Poetry is an Art ancient and praiseworthy. pag. 23 Doctrine 5 Songs and Poems artificially modulated, may lawfully be sung for the setting forth of God's praise. pag. 26 Doctrine 6 All our labours should be dedicated to the lord pag. 32 Doctrine 7 Every true member of the Church doth, and so ought, to love the Lord entirely. pag 40 Doctrine 8 Ministers are Christ's Paranymphs. pag. 57 Doctrine 9 Ministers should deliver nothing for Doctrine, but what they are able to show warrant for the delivery of. pag. 63 Doctrine 10 Ministers should spend their pains especially for the Churches good. pag. 66 Doctrine 11 It is lawful to make resemblances betwixt things earthly, and things heavenly. pag. 82 Doctrine 12 There is no earthly thing which may not be applied to some special use for our edification in grace. pag. 83 Doctrine 13 God is the Husbandman of his Church. pag. 89 Doctrine 14 The Church is God's inheritance. pag. 93 Doctrine 15 A true Church may be corrupted with error and idolatry. pag. 95 Doctrine 16 The Church of God is but one. pag. 99 Doctrine 17 God is no way wanting in any point of good husbandry for his Church's profit. pag. 103 Doctrine 18 The fat of the earth is sometimes given by God to his people for a possession. pag. 108 VERSE 2. Doctrine 1 GOds Church hath a strong fence about it, whereby it is preserved from the fury of their enemies. pag. 111 Doctrine 2 It is not safe for the Church to suffer Idolaters or other obstinate sinners to remain within her. pag. 113 Doctrine 3 The godly and their seed are the choicest plants and noblest persons. pag. 119 Doctrine 4 The beauty and bulwark of a place is the service and worship of God in that place. pag. 127 Doctrine 5 God hath his Winepress for the pressing and discovering of his Vineyards fruit. pag. 131 Doctrine 6 Where God hath taken pains in husbanding, there he expects fruit somewhat answerable to his pains. pag. 135 Doctrine 7 The wicked make an ungrateful return to God for all his favours. pag. 162 Doctrine 8 The wicked divert the means of their salvation to their confusion. pag. 164 Doctrine 9 The fruit of sin and disobedience is a stinking fruit. pag. 168 VERSE 3. Doctrine 1 GOd doth proceed against sinners in much meekness. pag. 174 Doctrine 2 God is content to submit his courses unto scanning. pag. 179 Doctrine 3 God will fetch witness from the consciences of his enemies for the justifying of his proceed. pag. 181 Doctrine 4 Sin is the makebate between God and his people. pag. 186 VERSE 4. Doctrine 1 GOd cannot any way be charged with the sinfulness and barrenness of men's hearts and liver. pag. 192 Doctrine 2 Though God use all means to make the wicked good, yet notwithstanding they will still continue wicked. pag. 197 Doctrine 3 God grieves when man contemns the means of his salvation. pag. 200 VERSE 5. Doctrine 1 GOd doth warn before he smite. pag. 209 Doctrine 2 He is of a patiented and forbearing nature. pag. 217 Doctrine 3 Gods holy hand hath a special stroke in all those afflictions which are laid upon his Church. pag. 223 Doctrine 4 God will not spare his own people if they sin against him. pag. 231 Doctrine 5 The ungrateful abuse of God's blessings causeth the Lord to deprive us of them, and to bring upon us the contrary wants. pag. 238 Doctrine 6 Sin depriveth man of God's protection. pag. 240 Doctrine 7 The wicked cannot hurt us until God leave us. pag. 246 Doctrine 8 The enemies of God's Church are more raging and ravenous than the very beasts. pag. 254 VERSE 6. Doctrine 1 War is the forerunner of desolation. pag. 258 Doctrine 2 Such as neglect the means shall be in the end deprived of the means. pag. 266 Doctrine 3 Ministers have no power, nor ability of themselves, to perform their ministerial function. pag. 271 VERSE 7. Doctrine 1 General Doctrines must have particular applications. pag. 278 Doctrine 2 God is an absolute Lord over all creatures. pag. 282 Doctrine 3 God is a God of power, and hath all creatures for his hosts. pag. 286 Doctrine 4 Good Progenitors may have a degenerate offspring. pag. 288 Doctrine 5 Good names and titles are nothing worth without grace. pag. 291 Doctrine 6 Good Parents are great ornaments to their posterity. pag. 293 Doctrine 7 Rhetoric is an Art sanctified by God's Spirit, and may lawfully be used in the handling of God's word. pag. 296 Doctrine 8 The duties of the second Table God especially respects. pag. 297 Doctrine 9 Oppression of the poor, especially by such as should be defenders of the poor, is a heinous sin. pag. 300 Doctrine 10 The cries of the oppressed ascend up into the ears of the Almighty. pag. 315 ESAY 5. vers. 1, 2, 3, 4, 5, 6, 7. 1 Now will I sing to my well-beloved, a song of my beloved touching his Vineyard: my well-beloved hath a Vineyard in a very fruitful hill. 2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. 3 And now, O inhabitants of jerusalem, and men of judah, judge, I pray you, betwixt me and my Vineyard. 4 What could have been done more to my Vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? 5 And now go to; I will tell you what I will do to my Vineyard, I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. 6 And I will lay it waste, it shall not be pruned, nor digged, but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. 7 For the Vineyard of the LORD of Hosts is the house of Israel, and the men of judah his pleasant plant: and he looked for judgement, but behold oppression; for righteousness, but behold a cry. A Strange Vineyard in PALAESTINA, IN An exposition of Isaiahs' parabolical Song of the Beloved, discovered: To which Gods Vineyard in this our Land is Paralleled. ISAIAH 5.1.8. Now will I sing to my well-beloved a Song of my beloved touching his Vineyard. Text. IT was a practice usual with the Prophets in former times, Calu. in praesat. ad hunc lib. after that they had prophesied to the people, to a Isai. 8.1.2. & 30.8. Hab. 2.2. gather a compendious sum of what they had taught, and affix it to the gate of the Temple, that the prophecy might be the better viewed and learned of all; and after it had there remained for certain days, it was then taken down and put into the treasury of the Temple, that the memory thereof might continue for ever. And thus by God's special providence it came to pass, that (if not all, yet) most of the books of the Prophets were gathered, and preserved, and now as rich treasures are enjoyed by us: wherein we have the Sermons of the holy Prophets not so largely penned as they were preached, Muscul. in Isai. but only such general heads collected as were by them delivered. Now as before in the former Chapters, so here in this we have some such Sermon notes, preached by an excellent and incomparable Prophet, by name Isaiah: A man of noble birth, and of as noble a spirit; trace him and you shall still find him like his noble self, pithy, powerful, and (as Saint Paul witnesseth) b Rom. 10.20. very bold in delivering of his message, fearing no cruelty nor danger, albeit for his boldness he lost his life, being by the commandment of Manasses sawn asunder with a wooden saw, Hierom. lib. 15. in Isai. in fine. if History speaks true. He was a Courtier and a Master of speech, being (saith one of the Ancient c Hierom. epist. ad Paulinum. ) the eloquentest Prophet for Hebrew in the Old Testament, as Saint Paul was the elegantest Apostle for Greek in the New: To whose elegancies the rollings of Demosthenes do no more answer than that confused noise of waters, doth to that sweet noise of Harps spoken of in Saint john's Revelation d Reuel. 14. 2. ●ulling. Praef. in Isai. . In all his writings he rather seemeth to be an Evangelist than a Prophet, most lively describing and setting forth the Nativity, Preaching, Persecution, Apprehension, Death, Resurrection, Ascension, yea, and latter coming to judgement of our Lord and Saviour jesus Christ: so that no Evangelist seems to go beyond him. His Auditory was judah and jerusalem, a stubborn and disobedient people; more brutish than the Ox and Ass e Cap. 1.18. : whose sins were crimson, receiving a double die, or admitting a twofold aggravation, one from God's unutterable kindness unto them, in nourishing, bringing of them up, and choosing them for his: The other from the quality and multitude of their transgressions against him, whose sins were for number many; for nature heavy. To these is Isaiah (God's Health) Etym. nom. Prophet. sent that he might heal their sickness; with these he deals, and first discovers their disease, and then labours for their recovery: He proves that they f Cap. 1. Vers. 4. are a sinful nation, a people full of iniquity, a seed of evil doers, corrupt children, whose whole head was sick, and whole heart heavy; so that from the sole of the foot to the crown of the head, there was no soundness, but wounds, and bruises, and putrifying sores, etc. And that of a faithful city it was now become a harlot, whose silver was become dross, and wine mixed with water, etc. For all which, God's anger was conceived against them, and yet withal he signifies his mercy, if it were received by them; using his best Oratory, in Inviting those that did rebel, Inciting those that did neglect, hastening those that did linger, and recalling those that did wander, to sue out their pardons and make peace with their Maker: And thus he spends the four foregoing Chapters. All which to have heard this Orator himself press in his own words and with his own affections, whose bowels would not have yerned and heart melted within their breasts? And yet ah Lord! what hear I? Israel is not gathered g Esay 53.1. , thy servant's report is not believed, even Isaiah himself labours in vain, and spends his strength for nought h Cap. 49.4. : no better fared it with him in his ministry, than it fareth with us the Ministers of thy Gospel: Scarce a tenth is gathered. And yet we cannot wonder that it fareth so with us: For can we (who are but rude in speech, and of a slow tongue) hope for that which so rare a Rhetorician found not? little or no fruit could he see of all his travels; and yet he doth not faint, but with an invincible constancy goes on in performing his prophetical function. Oh! how sorts the humour of many with this his practice? such is the impatiency of our hearts, that except we see present reformation in those we have to deal withal, we are ready with jeremiah i jer. 20. ●●. to resolve to speak no more in the name of God. It is noted as his blemish, and the word of God gives him no rest until he had altered his resolution. But what course wilt thou now take, oh thou man of God with this obdurate people? Their hearts are fully set in them to do evil; they will not obey: nay, which is worse, they will not hear thee: would they listen to thy Sermons, there were some hope they might be wrought upon: but turning away the ear, what hope is left? Tell us then, oh noble Prophet, what wilt thou do? let us be so bold with thee as to ask the question; and be so favourable as to acquaint us with thy purpose. Text. Vers. 1. Now will I sing to my well-beloved a song of my beloved touching his vineyard, etc. q. d. I see indeed they lightly set by my ordinary Sermons: and therefore I purpose to leave my accustomed manner of prophesying, and fall to singing, being unto them rather as a Poet k Ezek. 33.32. , than as a Prophet, that so by their own delights they may be alured. Obser. Thus God seeks to draw us to himself with those baits which are somewhat agreeable to our , he doth compose himself to our disposition; and even as face answereth face in a glass, so doth he apply himself to fit the humours of mortal men. Do the Sages love stars, and dreams? l Matth. 2. a bright shining star and a dream shall instruct them in the truth of God, and direct them unto Christ. Doth Saint Peter love fishing? m Luke 5. he shall be won by a great draught of fishes. Doth Augustine love eloquence? Ambrose by his eloquence shall catch him at a Sermon. What is it that can win us? which way soever our desires stand (that is not sinful) God doth in his word allure us: The best things in earth and heaven are made our bait: Let us yield ourselves therefore to be caught, for with these doth the Lord seek us, not for any need that he hath of us, but for our own salvation. In which Song we have a Parable proposed of a fruitless Vineyard, which after great care and cost of the painful Husbandman bestowed on it, is left desolate and forsaken for its barrenness. The Argument of it seemeth not to differ from that of the foregoing Chapters; here being nothing said, Argument of the Song. that for substance was not before taught: Luther. The difference that is, is only in circumstance, the style and method only being altered and changed. The Scope and drift of the Prophet is, The scope is threefold. first to get audience and attention: And therefore he chooseth to deliver his message in the sweetness of verse, rather than in prose, that so the ear having that which delighted it, might without tediousness listen to that which was taught, which being listened unto, might the better and more kindlier work upon them. And questionless, by this course he got him hearers; for many would flock to hear him sing, who would not step over the threshold to hear him in his wont vein. Secondly, that they might the sooner learn, and better retain what he did teach them: For Verse being composed of certain Musical proportions, both in the number and measure of feet and syllables, are sooner and with greater delight learned; and once being learned, are longer retained; as by experience we find, that our common people have many unwritten songs, which are older than their great Grandfather's Father, those they learned being children, and never forget again until their death; yea by this means, the remembrance of some things have been kept from many ages past, which both History and Tradition had else for ever left neglected and forgotten. Thirdly, that he might bring them to a sight of their ingratitude, and draw from them an impartial sentence against themselves: For look as it is with the eye which both seethe and correcteth all other things save itself; so is it with the sinner, when his own case is proposed to him, not as his own, but in the person of another, he will soon see the fault and pass a just sentence on it, but else it cannot be espied. Whiles n 2 Sam. 12. wise Nathan was querulously discoursing of the cruel rich man, that had forcibly taken away the only Lamb of his poor neighbour, how willingly doth David listen to the story, and how sharply (even above law) doth he censure the fact? o Vers. 5. As the Lord liveth, the man that hath done this thing shall surely die. See how severe justicers we can be to our very own crimes in others persons? Had he known on whom the sentence would have light, it should not have been so heavy; but now he is selfe-condemned. The like was our Saviour's practice with the Scribes and Pharises, in propounding p Matth. 21. that Parable of perfidious Husbandmen, who beat the Servants that were sent to receive the fruits of the Vineyard, and slew the heir; and not without the like success: For being q Vers. 40. asked what the Lord of the Vineyard would do to such; they answer, 41. He will cruelly destroy them, and let out the Vineyard to others. 43. Then Christ infers, Therefore I say unto you, the Kingdom of God shall be taken from you, and given to a Nation that will bring forth the fruits thereof. And this is the reason why our Prophet doth not only sing, but sings a parabolical song, propounding the truth in such an obscure manner, under a continued similitude or allegory; like some expert Physician, who so cunningly wraps up his pills and conveys his dose, that it gins to work ere it be tasted. And surely, there is no one thing, wherein is more use of wisdom than in the due contriving of a reprehension, which in a discreet delivery, helps the disease; in an unwise, destroys nature. Division. In which Song consider we: First, the Prooem or Preface to it, verse 1. Secondly, the Poem itself, or body of it, verse 1.8. The Prooem in these words, Now will I sing to my well-beloved a song of my beloved touching his Vineyard: wherein, these particulars are observable: First, the Inditer or Author Instrumental, intimated in this particle [I.] Secondly, the kind of Treatise indicted [A Song.] Thirdly, the manner of the Prophets publishing and delivering it [Will sing.] Fourthly, the Dedication of it [To his well-beloved.] Fifthly, the warrant and authority for the publishing of it [Of my well-beloved.] Sixtly, the Subject matter thereof [Touching his Vineyard.] These in the Prooem. As for the Poem, we will then limb and branch it forth, when we come to the handling of it. Let us now go to the sickle of the Sanctuary, and there weigh those words which we have already numbered. Now] Some read it Go to, or Go to yet: Exposition. Muscul. Moller. As if the Prophet should stir up himself to sing; and like the watchful Cock, first clap his wings to awake himself, before he crows to awaken others. Others read it as we have it Now, or Now I pray; hereby stirring up his people to attention; which reading is the best: for the Hebrew particle Na noteth the motion of the mind to persuade or entreat. Will I sing] id est, I will lift up my voice and make a melodious sound, modulating and singing the Song I have composed. To my well-beloved] it est, To the grace or praise of his well-beloved, or (as some) in his defence. Calu. & Vrsin. in loc. Wellbeloved] Some there are who would have God's Israel to be meant hereby: He so terming them in regard of the great love he bore towards them, and great care he had over them, they being dear beloved of him: But the Prophet explaineth his own meaning, when he saith, My well-beloved hath a Vineyard. Now the Vineyard of the Lord of Hosts, is the house of Israel, vers. 7. By well-beloved than he understandeth, not the people of God, but God himself. And he calls him so in a twofold respect. More Generally; as he himself was a member of the Church, and in the behalf of it, and thus said Solomon, r Cant. 2.13. & 6.3. 7.10. My well-beloved is mine, and I am his. Or more Specially; as he was a Prophet, and so one of the Bridegroom's friends, to whom the charge of the Church was committed; according to that of Saint john, s john 3.29. He that hath the Bride is the Bridegroom: but the friend of the Bridegroom which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice. A Song] Three kinds of Songs were in use especially amongst the jews: Mizmor, Tehillah, Shir. Some they called Psalms; othersome Hymns; and another sort they had which they called Songs or Odes: All which kinds Saint Paul mentioneth, when he willeth us to speak to ourselves with Psalms, and Hymns, and Spiritual Songs t Ephes. 5.19. Coloss. 3.16. . The first of these were such as were artificially framed in a certain full number of words and measure, as the original word noteth; it coming of a word u Zamar. which signifieth to prune or cut off superfluous twigs: and containeth in it holy matter, of what argument soever: whether Precatorie; Prayers for benefits to be received: or deprecatory; Petitions against adversities: or consolatory; Matter of comfort and consolation. These were wont to be sung both with Instrument and voice. The second sort, were special songs of praise and thanksgiving, and come of a word * Halal. which signifieth the lifting up or exaltation of the voice, in extolling and magnifying either the worthy person or his noble action; and these are properly those that set forth the Almighty's praise: Hymnus Psalmo sanctior. Chrys. in Colos. 4. Hom. 9 therefore saith Chrysostome; A Hymn is more divine than a Psalm. These were wont to be sung either with the Instrument, or without. The third kind contained in them doctrine of the chief good, or man's eternal felicity, with other such like Spiritual matter, and were artificially made, and after a more majestical form than ordinary. These were sung only with the voice, without any Instrument. A learned writer x Zanch. in Colos. cap. 3. vers. 16. showeth diverse other differences, and distinctions given of these by diverse of the Ancients: but that I have named, is the most received. Let this suffice, there were and are variety, and all allowable by the Lord. As for this Song of our Prophet y Calu. in loc. , it is of this latter kind, and was most artificially composed, and set out with the most exquisite skill that might be. It is of the like nature and kind with that of solomon's, Oecolamp. which is called the Song of Songs: For here the great love of God towards his Church, with the fruit of that his love is set forth unto us. In this indeed they differ (as some have well observed) that is Comical, but this is Tragical; for though our Prophet beginneth merrily, yet he endeth heavily. Of my beloved] D●dho. Hear the Prophet useth the same word that he did before, though with some little alteration: and some z Moller. & Hector. Pint. in loc. translate it Uncle; others Cousin; (For so it signifieth as well as friend or beloved) and would by it note out the Messiah, and his humanity in a special manner: For Isaiah descended from David, and so was of Christ's kindred; in which regard (say they) he calleth him his Uncle or his Couzen. But this exposition is rejected by other of the learned a Caluin. Vrsin. as constrained: And they take the word here used to be the same in signification with the former, holding the addition to be but a garnishing of the Prophet's speech, which liberty Poets have above other writers, to the end that by the rhyme and running of the verse, the Memory might be the better helped, and the Understanding quickened. Now, in that he saith it was [Of] his beloved, he hereby noteth out his Warrant and Authority. It was the Song which his Beloved put into his mouth, and which he had in charge from him to publish. It was of him and from him, as well as for him. Touching his Vineyard] Some read it, to his Vineyard; others, for his Vineyard. The word may be read both ways, both in the Genitive and Dative case (as b Muscul. one observes.) By this Vineyard we are to understand the Church, as appeareth, vers. 7. The reasons why it is compared to a Vineyard we shall hereafter see. And thus much for Explanation. Come we now to matter of Observation. And first in general from the Prophet's method and manner of proceeding, which we see was not as usually it was; Doct. Ministers both for matter and method to fit themselves to their hearers. note we, What wisdom is requisite for God's Ministers, that they may be able to apply themselves to the several affections (if not sinful) of their hearers: becoming all things to all men, seeking by all possible means to win or gain any unto Christ. To the jew c 1 Cor. 9.19, 20, 21, 22. (saith Saint Paul) I became as a jew, that I might gain the jews; to them that are under the Law, as under the Law, that I might gain them which are under the Law. To the weak became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some. Then follows that general exhortation: d Vers. 24. So run that you may obtain. This course likewise took our blessed Saviour; sometimes he taught by Explication; otherwhiles by Application: sometimes Propounding doctrines; othertimes Expounding them: sometimes he delivereth plain Principles, at other times Parables and dark sentences; and not seldom by exemplary similitudes. The rich man he teacheth by the rich man's care and greedy gathering: The Vine-dresser by the Vinitors digging and hedging: The Labourer by the Labourers hire and working: The Builder by the builders laying of a good foundation: The Husbandman by the Husbandman's sowing and reaping: The Fisherman by the fisherman's casting in nets and drawing. By all which the Ministers of the Gospel are admonished to become all unto all, that they may win the more, Muscul. in Matth. 4. according to our propounded point. Let us not then be discouraged, though we have to Use 1 deal with a stubborn and refractory people, so as to surcease our pains. The Physician omits no point of his Art, though the recovery of his Patient seem desperate; he will use his best skill before he gives him over. What is this divine trade of ours, but a spiritual Piscation? Now how much skill, and toil, and patience is requisite in this Art, who knows not? The world is the Sea; Souls like fishes swim at liberty in this deep, ranging up and down after their own disposition, uncaught: Ministers are the Fishers in this Sea, who must be ever busied, sometimes in preparing, sometimes in mending, sometimes in casting abroad, sometimes in drawing in their nets. The Net to take men with, is the preaching of the Gospel, which Net is oftentimes let down, and many a draught made by the poor Fisherman, yet nothing taken. For some are crafty, and will not; as the worldling, who is so wise (at least in his generation e Luke 16. ) that he no sooner spies the Net laid, but he shuns it. Some are slippery, and cannot; as the Hypocrite, Qui capit anguillam per caudam non capit illam. who like an Eel slips thorough when he is enclosed. Some are great, and may not; f Amos 7.13. Prophesy not at Bethel, for it is the King's Chapel, and it is the King's Court: So showeth jeremiah, when he saith, g jer. 5.5. read Psal. 2.3. I will get me to the great men, and speak to them, but these have broken the yoke, and burst the bonds. And therefore Paul though he had caught many a soul in his Nets, yet he could catch but a piece of King Agrippa: So showeth the Text, h Acts 26.28. Almost thou persuadest me to become a Christian. And lastly; Some are little, and dare not: Our Peter-like professors, whom the voice of a silly damsel, crying, Thou art a Galilean, terrifies. So that the sum of the pains of many is, i Luke 5.5. We have laboured all night and taken nothing. Thus it pleaseth God to exercise the patience of his servants. But howsoever some fishes are too great, and some too little, some too silly, and some too subtle, yet let us launch out into the deep, and once again let slip our new-washen Nets at our Master's bidding: What though there be no likelihood of success? yet the last throw may draw up some to grace and glory: Say then with Simon, Master, though we have traveled all night, and taken nothing, yet at thy word we will let down the net, and make one cast more. In so doing certainly we at last shall find, that our humble and penitent obedience shall come home laden with blessings as theirs did, for when they had so done (saith the Text) k vers. 6. they enclosed a great multitude of fishes, so that their nets broke; and they filled their ships, so that they began to sink. O happy complaint of too large a capture! Who would not obey thee, oh Christ, since thou so bountifully requitest man's weakest services? Their nets break, their ships sink with the burden of that which they have taken: O blessed Saviour, if those Apostolical vessels of thy first rigging were thus overlaid, ours float and totter with an unballast lightness: Thou who art no less present in these bottoms of ours, lad them with an equal freight of converted souls; give us ability to take; give men will, and grace, to be taken, and let us praise thee for thus sinking. However, let thy work be followed, and thy leisure waited for: Assure us of this, that that pains cannot be lost, which we resolve to lose for thee. For l Isay 49.5. Though Israel be not gathered, yet shall we be glorious in the eyes of the Lord, and our God shall be our strength. Though our preaching be not a sweet savour to them that hear us; yet even in them we shall be a sweet savour unto the Lord m 2 Cor. 2.15. . If then we preach, and men repent not, let it never repent us of our preaching; for they are the losers and not we: n 2 Chron. 15.7. Be ye strong therefore, and let not your hands be weak, for your works shall be rewarded. Let Hearers hence likewise be admonished, not rashly Use 2 to condemn their Teachers for their sometimes using a differing method from that they were wont to use. It is the wisdom of a Minister (as we see) sometimes to change his note, as occasion shall require. While he hath to deal with a people of a tractable disposition, he comes in a still small voice, as God appeared to Elijah o 1 King 19.12. , and is a Barnabas, the son of consolation: When with the stubborn and refractory, than he lifts up his voice a strain higher, he p Isay 58.1. cries aloud and spares not, being a B●anerges, the son of thunder. Blame him not for this: for some men's hearts are like nettles, touch them but gently, and they will sting, when rough handling is without prejudice: And others are like briars, that wound the grasping hand of reproof, but yield willingly to them that softly touch them with that Ladylike hand of Exhortation. Aaron's bells must be wisely rung; sometimes the Triple of mercy sounds well, at other times the Tenor of judgement, or Countertenor of Reproof sounds better: and it often happens, that the Mean of Exhortation sounds best of all. It is his wisdom to observe circumstances, and know how to curse as well as bless; chide as well as comfort, and speak war to a rebel, as well as peace to a friend. And herein indeed lies the wisdom and faithfulness of a Teacher: Then and only then shall he prove himself sincere and unpartial, when he holds this course. Again, when he hath to deal with a people of a shallow capacity and understanding, he so speaks both for matter and manner of delivery, as they are best able to receive it. Should he use the Latin or Greek tongues to such as can only understand the English: Or such a Roman-English, or soaring sublimity of phrase, as plain Englishmen know not what to make of: He knoweth full well he should be as a Barbarian to those which hear him. Or should he tell the vulgar of Fathers and Historians; of Ambrose, Austin, Gregory, Cyprian, Chrysostome, with the rest; and of their Homilies, it would little else than amaze his Auditors. Wherefore here he useth a plainer method, and more familiar style, stooping to the understanding of the simplest, daily beating upon those highway points of Faith and Repentance: Tene & deuo●è accipe aperta, ut tibi pandantur obscura. Quomodo eris penetrator obscurorum, contemptor manifestorun? Aug. Hom. de Pastor. for which his plainness let him not be despised; but reverently and devoutly see that his doctrine be received, that obscure things may afterwards be more profitably opened. At another time it so falls out, that he is to speak to a more learned and intelligent Auditory, and then he takes more scope to use the liberty of his liberal education, in quoting the Fathers, and alleging humane testimonies: Sometimes in case of Grammar, that the true sense and meaning of a word, or sentence, may be the clearer: Sometimes in case of controversy, by showing the consent of the ancient Church, that he may free the truth from Novelty (especially dealing with an Adversary that would claim all Antiquity from him:) Or sometimes for conviction of Atheists; Heathens, and the like, who care not for the authority of Scriptures. And thus did S. Paul himself, when he had to deal with the Athenians, Epicures, and Cretians, allege the sayings of q Acts 17.28. Menander, r Titus 1.12. Aratas, and s jam. 1.17. Epimenides, whereby he did convince their wickedness. And this is an excellent way to stop the mouths of Adversaries, which julian a wise, but wicked Emperor saw; Behold (saith he) we are wounded with our own quills t Proprijs pennis configir●ur. Theodor. 3. 8. , out of our books they take armour which in fight they use against us. And therefore he made a law, that the children of the Galileans should not read Philosophers nor Poets. In these and such like cases, and upon these and such like occasions, for a Minister u Prudenter & sobrie. Zanch. wisely and soberly, having respect to times and places, to allege the save of ancient Writers in their own terms and language (not seeking themselves, nor affecting their own glory therein) let it not be thought unlawful nor unfitting. Such also may be here lessoned, who would have all Ministers use one method in their teaching, and that such as they best like of. This man's method is excellent (saith one) I like this kind of teaching well. Such a once I like better (saith a second) and it is more profitable. Would all had this man's vein in preaching (saith a third:) He goes for my money; of all that ever I heard I like him best. And thus like foolish frampold children we care not for the meat, except we choose the spoon: Or like those Germans, who meeting together at a Tavern, fell into discourse of their profession and religion: One protested himself to be of Dr. Martin's religion; and the other vowed, he was of Dr. Luther's profession: whereas Martin Luther was one and the same man: Such is the folly of many of our followers, who hold with this Preacher, and with that; when as though * 1 Cor. 12. we have diversity of gifts, yet but one and the same spirit. S. Paul spends well-near a whole Chapter about this argument in the first of those Epistles which he wrote to the Corinthians, who as it seems were troubled with this disease: for having three famous Preachers, Paul, Cephas, and Apollo's, some professed themselves the followers only of Paul, despising Cephas and Apollo's; and other of Cephas, despising Paul and Apollo's; and lastly, others held themselves to Apollo's, despising Paul and Cephas. This itch of men's wits and ears, is fatal to these times, and (in the judgement of a great Physician x Fatalis haec ingeniorum scabies. Lips. ciu. doct. lib. 4. c. 3. Galen. cit. à Lipsio lib. adversely. Dialog. cap. 3. almost incurable; for he avoucheth, that there is no scab nor itch more dangerous, than the ambition of sects and new opinions. Oh that we could see the richness of God's mercy towards his Church in this particular, who hath given such diversity of gifts to diverse men; to one is given the word of wisdom, to another the words of knowledge, to another the gifts of healing, to another diversity of tongues. Some have a more excellent gift of conference, some of prayer, some in opening of a Text, some in application of his Text, etc. And all (not for the making of a rent in the Church, or breeding of a schism) but y Ephes. 4.11, 12. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. This is that same z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. manifold wisdom of God, that liking not one we might like another; and that the variety of men's affections might be satisfied with the variety of his gifts. Let us then make the true use of this mercy, and by some one's gift or other, be brought nearer to the Lord: Not being like the jews, of whom Christ thus complains; a Math. 11.16. Whereunto shall I liken this generation? It is like unto children sitting in the markets singing unto their fellows, and saying, We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented. For john came neither eating nor drinking, and they say he hath a Devil; the Son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners. Thus john came in one sort, Christ came in another, yet neither john's vein, nor Christ's vein could like them. If it be so with us, oh then, how inexcusable are we? Art thou a daily hearer, and hearest thou diverse men, and yet doth no man's gift like thee? Can none of them so fare prevail with thee, as to make thee leave thy lying, deceit, cozenage, drunkenness, profaneness, & c? Alas for thee! Woe worth the time that ever thou wert borne: Thy damnation is just. This in general: The particulars follow. And first of the Inditer, or Author instrumental [Isaiah.] Who this Isaiah was, we find in the beginning of this prophecy, where we have him described by his parentage, b Cap. 1.1. Isaiah the son of Amoz. Not of that Amos who is numbered amongst the smaller Prophets, as c Epiphan. & Daenaeus in proph. min. praelud. & Graeci plaerique. some have thought: For besides the great difference that is found in the Original, both in the writing and signification of their names, (the Prophet's name beginning with Gnajin, and ending with Samech, and is by interpretation, d Gnustus, vel Auulsus. A man burdened and loaden; or one that is separated from others: But Isaiah his father's name beginneth with Aleph, and endeth with Tzadi, and signifieth e Fortis & robustus. Hier. in Amos. Stout, or valiant.) there is great difference also in their race and descents. For that Amoz who was father to this our Prophet, was of the Race Royal, being brother of Amaziah King of judah; (as most of the Ancients hold, and the jewish Rabbins report) when as that other Amos was of mean parentage, and (as himself confesseth) f Amos 7.14. neither a Prophet, nor the son of a Prophet (until it pleased God extraordinarily to call him to that office) but an Herdman, and a gatherer of Sycamore fruit, Cap. 1.1. keeping amongst the Herdsmen of Tekoa. Thus it appeareth that this our Prophet was of the Race Royal: And being so, we thence infer, It is no disparagement to greatness to be the Lords Prophet. Though Isaiah was of the blood Royal, Doctr. It is no disparagement to any one's greatness to be the Lords Prophet. yet he counted it no impeachment to his birth or breeding; nothing derogatory to his reputation to be employed in the meanest piece of service (though it be in composing Songs or Poems) for the setting forth God's praise, and the public good of his Church. It was S. john's honour to be called g Luke 1.76. a Prophet of the most High, and therefore it cannot be a disparagement to any to serve the same Master. The blessed Apostles S. Paul, S. Peter, S. james, S. jude, etc. amongst all their titles count this to be the most honourable, that they are the h Rom. 1.1. 2 Pet. 1.1. james 1.1. jude 1. Servants of jesus Christ, and therefore the two former set that first, and then Apostles after. What shall we say to Noah? He was a Prince of the world, and yet a i 2 Pet. 2.5. Preacher of righteousness. To k Heb. 7.1. Melchisedech, who was King of Salem, and yet a Priest unto the Lord? To Samuel a judge; To David a King; and yet l 1 Sam. 3.20. & 7.15. 1 King. 3.12. Prophets both? And to wise Solomon his son (before whom there was none like him, neither after him shall ever any rise like unto him) who amongst all his titles, and that in his wisest and best days, did count this to be the most honourable, to be called m Eccles. 1.1. Luk. 2.9, 10. Phil. 2.6. a Preacher? And to the glorious Angels of heaven, who have not refused to be publishers of the glad tidings of peace? And to Christ himself, who (though equal in glory with the Father) disdained not the title of a n Rom. 15.8. Minister? How then can it be thought a thing not beseeming the worth of any to be the Lords Prophet? Besides these examples, weigh the Reasons. Reas. 1 Such serve the King of Kings, and Lord of Lords; who is higher than the highest; greater than the greatest; richer than the richest; nobler than the noblest: and can it be any disgrace to serve such a Master? If it were such a noble privilege to be a subject unto Caesar o Acts 22.25, 28. 1 King. 10.8. Psal. 107.40. And so happy a thing to be a servant unto Solomon: How much greater is their privilege, and how much happier are those servants, who serve such a Lord, as doth at his pleasure pull down one, and set up another upon the throne. Reas. 2 Such are employed about that work which is the highest, holiest, the heavenliest and greatest of all other works, viz. the salvation of men's souls. By Ministers God worketh faith p Rom. 10.14. 1 Cor. 3.5. 1 Tim. 4.16. ; by them he converts; by them he comforteth, sanctifieth, saveth: By them he declareth to men their righteousness; preacheth repentance, free forgiveness, and perfect salvation, to all that truly believe in jesus Christ. In which respect, saith job, A good Minister is q job 33.23. one of a thousand. A good Lawyer may be one of ten; A good Physician, one of twenty; A good man, one of a hundred: Perk. duty and dignity of Ministers. But (saith a Reverend Divine) a good Minister exceeds all, for he is one of a thousand. A good Lawyer may declare unto thee the true state of thy cause: A good Physician may declare unto thee the true state of thy body: But no man can declare unto thee thy righteousness, but a true and faithful Minister: The Lawyer then in caring for thy cause, and the Physician in caring for thy body, are both inferior to the Minister, who careth for thy soul's salvation. No marvel then, if the Apostle requires, that they should be r 1 Thess. 5.12. esteemed highly even for their works sake. Such shall have the greatest wages of any other: for Reas. 3 s Dan. 12.3. They that be wise shall shine as the brightness of the firmament: but they that turn many to righteousness, as the stars for ever and ever. All good men shall have glory, yea great glory, They shall shine as the firmament: But such as labour in the word and doctrine shall shine, and that with no ordinary glory, but as the stars, which have a brighter glory than the firmament. Seeing then the Master which they serve is the highest: The work which they do is the holiest: The wages which they have is the greatest: It may beseem the worth of any to be the Lords Prophet. How guilty then are such as think basely of so honourable Use 1 an office and function, as the Ministry is? Oh cursed times! wherein profane livers do account no men's persons, no men's callings, so base and vile as ours. The name itself of Priest and Minister by such is cast in our faces, as terms of infamy and reproach, and used no otherwise amongst us, than the name of Christian is amongst the Barbarians in Russia by way of disgrace: And the very weed and garment of a Minister is enough to procure contempt, though otherwise he himself be free enough from all contempt. This is one of the blots of this our Nation, that a Minister is seldom spoken of but with diminution: And the simplest in a multitude, though he be not able to give the meaning of one petition in the Lord's prayer, yet hath eloquence enough to disgrace their persons and their callings. A horrible confusion it was, that was foretold by this our Prophet, which should come on Israel: t Isay 3.5. The child should behave himself proudly against the Ancient, and the base against the honourable. Who sees not that this confusion is befallen this generation? Who almost so vile, but thinks himself a better man than the ablest Minister? What Gentleman so mean, but thinks his child too good for this Priestly trade? Yea his whole house disgraced, his blood and family disparaged, if either his daughter be matched with a Preacher, or his son entered into that calling? But be it known unto thee, who thus basely judgest, That God hath honoured the poorest Minister fare above thyself; and taken him to serve at his own table, when he hath rejected thee and thy father's house. Be not then any more so much deceived, as to think the calling of the Ministry to be base and beggarly, and not meet for any, but the poor to live by; fit only for the lame, and such as are disfigured; for younger brothers, blunt-headed scholars, and such as are good for no Trade else; when Princes, Peers, and Nobles, and such as have been of the royal blood, have held it as an honour to be employed in the service of the lord u Dan. 1.3. Nabuchadnezzar would have only such to wait upon him as were of the King's stock; and comely, witty, and every way well qualified, both for lineaments of body, and ornaments of mind; none of the refuse must come into his presence: And shall they that come before the Lord, to administer in his presence, be the scum and offscouring of the people? What is this but to serve the Lord with the * Mal. 1.8. blind and lame, which he abhors? Certainly this dishonour of the Ministry threatneth the departure of the word, and therefore let us pray hard, that this sin of contempt and base esteem of God's Ministers and their callings may not be laid unto our charge. Use 2 And so (to fall from reproving to persuading and exhorting) let every one beware how they refuse or reject the Ministry, as thinking themselves, their friends or children too high for it, and it too low for them: No man may be thought to be too good to serve God at his Altar, and to administer at his Table: If any so think, he deceiveth himself and over-valueth his own condition. Amongst the jews the x joseph. Antiq. 11. hist. tripart. lib. 9 Euseb. hist. 10. Alex. ab Alex. lib. 2. cap. 8. Priests were sometimes matched into the blood Royal; Numa Pompilius would be a Priest amongst the Romans: And the Egyptians chose their Kings from amongst their Priests: and shall we then think basely of them? our forefathers counted it an honour to have one of their children an Abbot, or a Bishop, in which callings than they lived like Epicures; having nothing of a good Christian save the title only. Yea Princes of this Land have renounced their Crowns and Kingdoms, and entered into Monasteries; and have put their sons and daughters into Cloisters. Shall not these condemn us? Nay, will not the very heathen rise up one day in judgement against us? who have given their sons y 2 Chron. 33.6. for sacrifice unto their Idols, and caused them to pass through the fire; thinking them not too dear to be offered to their gods. Let us look on these and be ashamed of ourselves: For certainly the best and noblest amongst the sons of men are a thousand-fold more unfit for that high place, than that calling is or can be thought unworthy of them. And as for such as are already called to this high place, let all beware of despising of them. It is the Apostles rule z 1 Tim. 5.17. , that they which rule well should have double honour: First, honour of countenance, and then of maintenance; one of these is not enough without the other: for it must be double. a Isai. 52.7. Beautiful are the feet (saith this our Prophet Isaiah) of them that bring good tidings, that publisheth salvation, etc. If their feet be beautiful, how beautiful should their face be? who should be so welcome to us as these, who more esteemed or reverenced? Remember how the Lord hath every way endeavoured to make them so; as by giving them titles of highest respect; as b 2 Cor. 5.20. Ambassadors for Christ; and c Mal. 2.7. Messengers for the Lord of Hosts; d 2 King. 13.14. Fathers (the first title of honour that was in the world) e Reuel. 1.20. Angels, which are the noblest of the creatures. Besides, he hath given them wonderful authority. He hath put the f Matth. 16.19. Keys of the Kingdom of heaven into their hands to open and to shut. g john 20.23. Power to remit and retain sins. Thus the Lord is pleased to ratify their regular proceed in the Court of Heaven. Likewise he hath given them h Ephes. 4.8, 9, 10, 11. extraordinary gifts above the common rate, as Knowledge, Experience, Comfort, and the like. Is it safe despising these whom God hath thus highly dignified? Use 3 A last use may be for comfort unto us who wait at God's Altar. Let us count it our honour to be called hereunto, and prefer it before all other callings whatsoever: not giving way to any thoughts of discontentment in respect of the many ignominies or persecutions that we daily do or are like to undergo, so as to be grieved at the Lords leading of us to so toilsome, and (in man's judgement) disgraceful a vocation; or to be moved to leave and give over our function in that respect; As sometimes that Cardinal of Lorraine did, who after he had preached once unto the people, and was therefore derided by the Prelates of his Order, left off utterly the Office of preaching, as a calling too base for his Cardinal's Hat-ship. Let this be fare from us. If we do our duty, the world will hate us: True, But if we do it not, God will curse us: By the first we are in danger to lose our goods, our names, our lives: by the second our soul, our heaven, our God: Now whether it be better to please God or man, judge ye. Let every Minister therefore do his duty; and albeit most in the world contemn us, yet we shall find some in the world, who are not of the world, that will reverence and respect us. So long as the i 1 King. 17.9. widow of Sarepta hath any oil we shall not want. However, though here we have troubles to weary us, yet in the end we shall have heaven's joy to refresh and comfort us. It is enough we have deserved; our work shall have a reward. And thus much for the first particular to be considered in this Preface: the second follows; And that is the nature and kind of the Treatise indicted, and it is A Song] or Poem. And here occasion is offered to speak somewhat in the defence of Poetry and Verse. The Position is: Doct. Poetry is an Art ancient and commendable. Poesy and Poetry is an Art and exercise ancient; lawful, and praiseworthy. The practices of the servants of God make this good. Moses that man of God was excellent herein, as appeareth by that same k Exod. 15.1. Canticle which he made in commemoration of God's goodness for his people's deliverance out of Egypt, and for the destruction of their enemies: josephus de Antiqu. lib. 7. which Song is held to be the most ancient Song that ever was (I am sure it is that we read of in Scripture) and is thought to be first composed in Hexameter verse, though it is not certain; (For it is no easy matter to find out the Scansion of verse used amongst the Hebrews; such was the variety of their Measures) As also by that which he made l Deut. 32. a little before his death, which he commanded should be taught the Children of Israel: yea, the text saith m Cap. 31.19. vers. 22. he himself wrote it and taught it them. Thus n judg. 5.1. Deborah and Barak also composed a Song and sang it to the Lord. So David (that same o 2 Sam. 23.1. Qui noster Orpheus est. Euthy. sweet singer of Israel) had an excellent gift this way, as is evident by that same p 2 Sam. 1.17. joseph. de Antiq. lib. 7. cap. 10. funeral Song or Epitaph which he made for Saul and jonathan after their deaths: Besides diverse Odes and Hymns which he composed, to the honour of God in various kinds of Verse. This likewise was the practice of Christians in the Primitive Church, as q Eccles. Hist. lib. 2. cap. 16. Eusebius reporteth out of Philo judaeus; They contemplate (saith he) not only divine things, but they make grave Canticles and Hymns unto God in a more sacred rhyme of every kind of metre and verse. If any doubt remain (notwithstanding what hath been showed) of the truth of our propounded point; let then this be considered of, how Verse is the form of speech which it hath pleased that wise and all-knowing Spirit to choose, to reveal a great part of his revealed will in: for besides those special Psalms and Canticles before mentioned, there are sundry parts and books of holy Scripture Poetically penned, as the book of job, the book of the Psalms, the book of the Proverbs, with solomon's Ecclesiastes and Canticles; as the most learned Fathers of the Church have testified. And many other parcels of holy Scripture, which we have merely translated into Prose, are Verse in the Original. This me thinks should put all out of doubt: (For who can be so irreligious as to think or imagine that the Holy Ghost would ever have used any undecent or unlawful manner of expression of his holy Mysteries?) and cause us to give credence to this truth, viz. Poetry and Poesy is an Art and exercise lawful and praiseworthy. Reason. The commendable properties of which Art appear in these two ancient Verses: Metraparant animos: Comprêndunt plurima paucis: Aures delectant: pristina commemorant. Which I find by r Withers preparation to the Psalter, pag. 64. one thus Englished to my hand: Verse doth the soul prepare, and much in brief affords: It ravisheth the ear, and things long passed records. There is Rhyme & Reason: or Reason for Rhyme. First it prepares & fits the soul for holy duties, & therefore we use Psalms before our Sermons. 2. It comprehends much in a little, as we see in the Psalms: For what are they but a Compendium of both Testaments? 3. It delighteth the ear, and causeth it to hearken more attentively, as we have before seen in the beginning. 4. And lastly, it is a great help to memory, and causeth things (once learned) long to be retained: as we find by experience in children and others; what they learn in Rhyme, they never forget again to their dying day. Now to apply the point. Use 1 This may serve first to inform our judgements concerning the lawfulness hereof, that so this exercise and Art which is by some wrongfully held in contempt, may be brought into a more reverend esteem: for what is the main cause so many speak against Poetry, but an ignorant misconceit they have thereof? imagining it to be but a vain invention of man, and an unfitting language for to express holy and sacred matters and mysteries by. But that which hath been said before serves for the discovery (and I trust shall also for the recovery) of this error. God hath used Verse to express a great part of his revealed will unto us: and hath mingled many of his heavenly precepts with the sweet and pleasing strains of Poesy and Numbers. And therefore let it neither be thought a vain and unnecessary curiosity, nor yet (as some others do) a horrible and damnable impiety. True it is, in these wretched days, for the most part we shall find, that the subject of Poesy is wantonness and lasciviousness, wherewith the minds of youth are wondrously bewitched: But yet as s Plut. de Music. one said of Music we may say of it: The proper and principal subject of it is the Almighty's praise. Shall we then condemn the lawful use with the unlawful abuse? That may not be. Let us cast away the fashion, but keep still the stuff. Let not the exercise itself be abhorred, nor the use thereof condemned; but the corruption thereof: For certainly, there is no Art that doth set forth the glory of God (which is the chief end of man's creation) with so much excitation and expression as this Art doth. And therefore by t Spondanus. some it is preferred to all Arts and Sciences. To conclude this use; if every Art be the gift of God; and if it be of him u Exod. 31.3, 4, 5, 6. to invent and find out curious works, to work in gold, and silver, and in brass, etc. Then must it likewise be of him to guide the pen, and give the tongue for speaking such excellent things, and after so elegant a manner. The like might be said for her sister Music. This may likewise serve for a Reprehension of such Use 2 as abuse this Art which in itself is so lawful and commendable, and by their wantonness cause it to grow contemptible. And thus do vainer Poets, who by their lascivious times, lustful Sonnets, Plays and Interludes, bring shame unto the Art, disgrace to Poesy, and dishonour to the giver. The like is the practice of wicked Fiddlers and Baladmongers, who make it their profession, and get their living by poisoning many a soul, in alluring their minds unto vanity with their bewitching harmony, and tempting charms of lascivious Music. A shame it is that such Vermin should be suffered in so well a governed Commonwealth as this is. And the greater is our shame, in that our Magistrates have no more care for the putting such good Laws in execution as are already enacted for the punishment of these. Come we now to the third circumstance propounded in this Preface to our consideration, and that is the manner of the Prophets publishing this Poem which he did indite. I will sing] As the former particular gave occasion to speak of the lawfulness of Poesy and versifying: so doth this for the authority and lawfulness of Voice-Melodie and Singing. Let the point be this: Doct. Songs and Poems artificially modulated may lawfully be sung. Songs and Poems artificially modulated, may lawfully be sung for the setting forth of God's praise. This I will make good both by precept and practice out of the Old and New Testament. Out of the Old: * Psal. 95.1, 2. Come let us sing unto the Lord; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms. And again, x Psal. 66.1, 2. & 135.3. Make a joyful noise unto God all ye Lands, sing forth the honour of his name: Praise the Lord, for he is good; sing praises unto his name, for it is pleasant. As in these and many other places it is commanded: So by many of God's faithful servants we may find it hath been practised. For y Numb. 21.17 Israel sang this song: Spring up ohs well; Sing you unto it. z 1 Chron. 15. David and a 2 Chron. 5. Solomon did likewise use it, and gave appointment how the jews should sing Psalms in their Temple. So did b Exod. 15.1. Moses, c jud. 5.1. Deborah and Barak, with others more, as in the proof of the former Doctrine appeared. In the New Testament it is commanded in these express words, d Ephes. 5.19. Coloss. 3.16. Speak to yourselves in Psalms, and Hymns, and spiritual Songs, singing and making melody in your hearts unto the Lord. And again; e jam. 5.13. Is any amongst you afflicted? let him pray. Is any merry? let him sing Psalms. And there also we find it used by f Acts 16.25. Paul and Silas, who at midnight prayed and sang praises to the Lord: and by g Mat. 26.30. Christ and his Apostles (whose example is without exception) who sang a Psalm together (as at other times) so that night in which our Saviour was betrayed. Thus out of holy writ we have proved the point. Vide Eccles. hist. Theod. lib. 2. cap. 24. & Clem. Alex. lib. 2. Paedagog. cap. 4. Euseb. Eccles. hist. lib. 2. cap. 17. & Much might be brought likewise for the further confirming of it out of Ecclesiastical History (if it were as needful as easy so to do) of the practice of Christians since Christ's time; but of that much, I will allege only at this time that testimony which h Lib. 3. cap. 33. & lib. 8. cap. 9 & lib. 10. cap. 4. Plinius secundus (a Heathen, who lived about 200 years after Christ) gave unto the Emperor Traian in the behalf of Christians: They use (saith he) to rise before day, to celebrate Christ in Psalms as God: And as Socrates reports; neither Constantine nor Theodosius ever began a battle, i Socrat. Scholar Eccles. hist. lib. 7. cap. 22. but first they and their soldiers sung Psalms, and made supplications to the Lord. Let us now come to some profitable use. And first it serveth sound to lesson such as condemn Use 1 this exercise; or deride such as use it either in public or in private. Such mockers are every where to be found, who as they deride all other parts of God's service, so amongst the rest, this. But if it be a work of God's spirit to sing; and if God's children k 1 Cor. 14.15. sing with the spirit, as S. Paul avoucheth; then against whom do these open their mouths? whom do they blaspheme? A lamentable thing it is, that in a Land professing the Gospel, and after the continuance of the public preaching thereof so many years; such an ancient, laudable, and holy exercise, should be made a matter of scorn in the seeming of any. The Lord lay not this sin unto our charge. Use 2 Secondly, let us be stirred up on all sides to a conscionable performance of this Christian duty. We have seen it commended to us by the practice of God's Saints, and by Christ himself: And not only so, but commanded likewise in express terms; so that we may not think it as a thing indifferent, whether we sing or no; but every man to whom God hath given the faculty of singing, aught as well this way as any other, to set forth his Maker's praise. Motives to singing. Now the better to stir us up to the performance hereof (for we shall find our flesh backward enough as well in this as in any other good exercise) I might use many motives: One taken from the admirable effects and virtues of the Psalms; there being in them a precious balm for every present sore; so as that there is no temptation nor affliction which can befall a Christian, but in the Psalms he may find both the forms of expressing them, and their means of remedy. Another might be drawn from the practice of the dumb creatures: As the Lark, and other birds, which shut up the light with a sweet ditty, and again saluteth the Sun when it gins to peep the next morning, with such sweet strains as God hath naturally given to it. This l Ambros. Hexan. lib. 5. cap. 12. one of the Ancients useth as a motive to draw us to the exercise of singing: For how can men but blush, saith he, to remember that they have begun or ended a day without a Psalm, when they see the birds, those wild choristers of the wood, constant in their devotions, beginning and ending the day with variety of song? But I love not to be tedious: Remember only what David saith; m Psal. 147.1. It is a good thing to sing praises to our God: It is pleasant, and praise is comely. There are some things good but not pleasant, as afflictions: Some things are pleasant but not good, as sin: And some things may be both good and pleasant, yet not comely. But this is all. It is good, because commanded of God, and agreeable to his will, as before hath been proved: It is pleasant, as the children of God experimentally have witnessed; who in time of tribulation have used them as a great means of consolation, and as a sweetening to their tortures. So did Theodorus, a man young in years, though not in grace, of whom we read, n August. de Ciu. Dei, lib. 18. cap. 52. & Ruffin. lib. 1. cap. 35. that being cruelly tortured with unheard of torments from the break of the day until the tenth hour without intermission; and then set on horseback, & on both sides tortured by the executioners, sang with a cheerful countenance the 96 Psalm. Which undaunted constancy the Officer perceiving; sent him back again to prison; reporting to the Emperor, what was done, and with all told him, that unless he forbore to exercise such cruelty, it would redound to their glory and his shame. It is comely; for it is the exercise of the Angels in heaven to sing praises and Hallelujahs to the Lord. Wouldst thou then exercise thyself in that which is both good, pleasant, and comely? then sing Psalms, for all these are met in that one duty. Now for as much as many a good duty is marred in Use 3 the making, and spoilt in the performance, let me add a third use for our direction, and therein show what is required of us in our singing that God may have the glory. The rules that concern this exercise are summarily comprehended in these words of the Apostle to the Colossians, Coloss. 3.16. Teaching and admonishing yourselves in Psalms and Hymns and spiritual songs, singing with grace in your hearts unto the Lord. Here we have directions both for Matter, Manner, and End. Concerning the matter of our songs: It must be first good and wholesome; spiritual and heavenly: Such songs we must sing as are either already in the word, or else composed according to the word. 2. It must be fitting, that it may edify: It must teach and admonish: and therefore wisdom is required even in choosing of a Psalm, that it may be fitting the occasion. Concerning the manner of our singing, these are the things required. First, it must be with the heart. Now to sing with the heart is to sing with understanding, and with feeling. For he that singeth and understandeth not what he singeth, what is he better than a sounding brass, or a tinkling cymbal? And therefore saith the Apostle, p 1 Cor. 14.15. I will sing, but I will sing with the understanding. Our hearts must go with our voices; the one must be lift up as well as the other: For God is a spirit, and will be worshipped with the spirit. Look then to prepare thy heart before thou singest, and awake thy tongue with q Psal. 57.7, 8. Plus valet consonantia voluntatum quàm vocum. Bernard. David before thou speakest. For when the mouth singeth, man hath music; but when the heart sings, we make God melody: that is the best Organ, tune that, and all is well; God hears not words without it. Non vox sed votum, non Chordula Musica sed cor; Non cantans sed amans, cantat in aure Dei. Not voice, but will he brings; no Harp but Heart prepares; No songs, but Love he sings, whom the Almighty hairs. As it must be with the heart, so secondly with grace in the heart, i. we must exercise the graces of Gods holy spirit in singing, as well as in praying, or in performing any other of God's ordinances. The disposition of the heart must be suited to the nature and quality of the song: If it be a Psalm of praise, then are our affections to be suitable; our spirits must be cheerful: If of promises, then must we stir up our faith and trust in God's mercies: If of threatenings, then must our hearts be struck with an awe and fear of God's greatness: If of petition, then must our affections be fervent: If of confession, than the Soul must be humbled. And this doth the Apostle mean by Grace in the heart. Thus for the Manner. The End is now to be considered; which is 1. God's glory. 2. The edification of our selves and others. First, we must direct our Songs to God: for singing Psalms is a part of his worship, and his glory he will not give unto another. The Papists then are much to blame, who rob God of this his right, and give it to the Virgin Mary, in singing songs of praise to her. And as much to blame are they, who sing to their own glory, delighting most in sweet voice, clear throat, etc. This is singing to our own selves, and senses; not to our Maker's praise. Secondly, in our singing, our own and others edification and profit is to be respected. r 2 Tim. 3.16. All Scripture is profitable for our instruction; and whatsoever is written, is written for our learning: The book of Psalms than must needs be profitable for this purpose. Thus edify thyself by applying the matter sung to thy own heart, and examine thyself after the Psalm is ended, what thou hast thereby profited, as well as after thy hearing of the word preached. Here likewise that manner of singing used amongst the Papists in a strange and unknown tongue; as also that kind of singing Psalms, wherein the words and sentences are broken and divided, which hinders the edification of the hearers, is not justifiable. Thus, we have seen the rules propounded to us: What now remains, but that a watchful care be had that they be put in practice by us; and the rather for that amongst all the exercises belonging to a Christian, God is most dishonoured by this: For few sing, but (as it may well be feared) take God's name in vain in singing, because they do not so perform it as God's word enjoines. The more subject than this duty is to be performed amiss, the more cause have we of care for the right performance of it, when ever we set upon this holy exercise. Text. To my well-beloved] Here is the Dedication of the Prophet's Poem: From whose practice learn we our duty, Doctr. All our labours are to be dedicated to the Lord. viz. To consecrate all our labours unto God. Thus Moses and the children of Israel writ a song and sing it s Exod. 15.1. unto the Lord. And in that sweet Swanlike song, which that man of God sang a little before his death. t Deut. 32.3. He will publish the name of the Lord: So David spoke unto the Lord in that same Psalm of Thanksgiving u 2 Sam. 22.1. , which he made for God's powerful deliverance of him out of the hands of all his enemies. The like did Solomon, Hannah, Hezekiah, Mary, Zachary, Simeon, with other of God's Saints dedicate their labours in this kind, to Gods eternal praise: And so the Apostles, as evidently appears by that doxology, or form of praise which they continually use in their Epistles; * Rom. 16.27. Ephes. 3.21. 1 Tim. 1.17. & 6.16. jude 25. To God only wise be glory, etc. Unto him be glory in the Church by Christ jesus: Unto the King immortal, invisible, the only wise God, be honour and glory: To God only wise our Saviour be all glory, etc. And hereunto tend those general exhortations; x 1 Cor. 10.31. Whether you eat or drink, or whatsoever you do, do all to the glory of God: And again, y Coloss. 3.17. Whatsoever you do in word or deed, do all in the name of the Lord jesus. And thus this truth is strengthened. Reason. Besides there is good Reason for it. For the first thing in God's intention should be the first in ours. But this is the first in his: He predestinated us (saith the z Ephes. 1.5, 6. Apostle) to the praise of the glory of his grace. a Prou. 16.4. He hath made all things for himself (saith the Wiseman) yea even the wicked for the day of judgement. b Isay 43.6, 7. Bring my sons from fare, and my daughters from the ends of the earth: even every one that is called by my name: for I have created him for my glory. And again we read, c Coloss. 1.16. All things were created by him and for him. Seeing then God himself proposeth his own glory to himself, for the end of all his works, man should make the glory of God the end of all he doth. But ah! Lord God how little is thy glory thought Use. upon? How few make it the supreme end of all their labours? Shouldst thou d Psal. 14.2. look down from heaven upon the sons of men to see if there were any that would understand and seek after thee to honour thee; wouldst thou find one amongst a thousand that did truly do it? We all can say with Saul, e 1 Sam. 15.30. Honour me, I pray thee, before the Elders of my people: when notwithstanding we turn thy glory into shame, f Psal. 4. loving vanity, seeking after lies. Oh that we could once be brought to learn this Use 2. lesson! That we would not suffer any part of the repute or honour of any of our acts or labours to rest upon our own heads, but repel it forcibly from ourselves, and reflect it carefully upon our Lord and Master. It is the g Matth. 6.9. first grace which Christ teacheth us to beg of God, and it ought to be the chiefest aim of our whole lives; yea we should prefer it before our lives, or the salvation of our souls; wherefore it is made the first petition, and set before the desire of daily bread, and the petition that is made for remission of our sins. Now at length then learn to prefer it before all the world, and promote it by our best means. Consider we for this end: All creatures in their kind glorify their Maker, Motives to seek after God's glory. and employ themselves in the setting forth of his praise: h Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work: by their admirable structure, motions, and influence, they preach his praise, and that 1. All the night, and all the day without intermission; for i vers. 2. one day telleth another, and one night certifieth another: 2. In every kind of language; for k vers. 3. there is no speech nor language where their voice is not heard: and 3. In every part of the world, in every Country, City, Town, Village, Parish; for l vers. 4. Their sound is gone out through all the earth, and their words to the end of the world. Thus ( m Bellarm. in Psal. 19 saith one) they be diligent Pastors, preaching at all times: And learned Pastors, as preaching in all tongues: And Catholic Pastors, preaching in all Towns. And the subject of all their preaching is no other than the glory of God. And as the Heavens; so do the Fowls of the Heavens, as the n jer. 8.7. Stork, Crane, Turtle, Swallow. And so also the beasts of the field: for o Isay 1.3. the Ox knoweth his owner, and the Ass his master's crib, as I say showeth. Remember again how little glory God getteth at the hands of most in the world, which I thus make evident: Put case the whole world should be divided into four parts; three of the four we shall find to be overspread with Turkism, Paganism, etc. they not so much as professing the true God in Christ; and therefore amongst them God can get no glory, but is continually dishonoured, by their lives and actions: so that there is but a fourth part of the world (if that) which doth profess him in his Son; and amongst those (though all profess him in word) how many are there which deny him by their works? Should we make a subdivision, and again divide that fourth and least part into four parts more, we shall find the least part truly to seek his honour. One part we shall find are Heretics, who rob him of his glory by their superstition and Idolatry: A second part are Atheists and notorious evil livers, who are so fare from honouring him, as that they daily belch out blasphemies against him. A third part are Hypocrites and carnal Protestants; backsliders, and lukewarm Christians, who p Isay 29.13. honour him with their lips, but have their hearts fare from him. Now there is but a fourth part, and hardly that, who are sincere and faithful; and if they should not bend themselves with all their might, to maintain and advance God's glory, it would be trodden under foot of all. Should not this consideration be a spur in our sides to make us forward in this duty? Call to mind the practices of God's Saints. Moses, that man of God, q Exod. 32.32. preferred it before his own salvation, no marvel then if he preferred it before r Heb. 11.24. the honours and treasures of Egypt: the like did blessed Paul s Rom. 9.2. , who professeth that for God's glory in the salvation of the jews, he could wish himself accursed or separated from Christ. Remarkable also is the Apostles care in the cure of the Cripple t Acts 14.11. , that the least part of God's praise might not cleave to their fingers, but all might be ascribed to the Lord. The 24. Elders u Reuel. 4.10. cast their Crowns before the Throne; they empty themselves of all glory, merit and worthiness whatsoever, that they may give all praise unto the Lord. And lastly, have we not our Saviour's own example for our imitation, who both by prayer and practice sought his Father's glory, and only it? * john 12.28. Father (saith he) glorify thy name: and again, x 8. 49, 50. I honour my Father, and seek not my own glory. And in that sweet prayer of his, y john 17.4. I have glorified thee on earth, I have finished the work which that givest me to do. Wherefore seeing we are compassed about with so great a cloud of witnesses, and have so many examples before us for our encouragement, let us lay aside all pride of heart, self-love, vainglory, and every such like weight and sin which doth so easily beset us, and in simplicity of heart aim at our master's praise, in all we undertake. Every dull jade will follow, though he will not lead the way; we are but jades in Christianity and godliness, if we continue careless, when so many have gone before us in this duty. Remember further, how we pray: Do we not desire daily the hallowing of God's name? now to say it with our mouths and not seek it in our lives, is damnable hypocrisy; a sin that God abhors. Do we not likewise pray, that Gods will may be done in earth as it is in heaven? Now tell me how do the Angels spend their time? do not they cry continually one unto another, z Isay 6.3. Holy, holy, holy is the Lord God of Hosts, the whole earth is full of his glory? Oh take heed lest; thou multipliest lies as thou multipliest prayers; see that thy heart and tongue be not at variance; what thou prayest for with thy lips, see thou practisest in thy life: Let not your works give your tongues the lie. Again, for our further encouragement hereto; consider we the benefit that comes hereby: For by glorifying God we bring glory to ourselves; the greatest fruit thereof redounds to us; His glory is as himself, eternal, infinite; and so abides in itself not capable of our addition to it or detraction from it. As the Sun which would shine in its own brightness and glory though all the world were blind, and did wilfully shut their eyes against it: so God will ever be most glorious, let men be never so obstinate or rebellious. Yea, God will have glory by Reprobates, though it be nothing to their ease, and though he be not glorified of them, yet he will glorify himself in them: Yet notwithstanding this, he will try how we prise his glory, and how industrious we are to magnify and exalt it; wherein if he find us painful, he will plentifully reward it, and return glory for glory, according to his promise, a 1 Sam. 2.30. Them that honour me will I honour. Lastly, if all that hath been said work not upon us, yet let the danger that follows upon the neglect of this duty move us. How many examples are recorded in Scripture of God's judgements upon such, as did either derogate from God, or arrogate to themselves any part of that praise which was due unto his name? Moses and Aaron (yet his own dear servants) b Numb. 20.12. were debarred out of the Land of Promise, because they glorified him not at the waters of strife: The high-Priesthood c 1 Sam. 2.29, 31. & 3.13. was removed from the house of Ely, and the wrath of God was kindled against him for the iniquity of his sons which he saw in them, and stayed them not, and so honoured them above the Lord. When Nabuchadnezzar d Dan. 4.30, 31. vaunted vain gloriously of that great Babel which he had built, by the might of his power, and to the honour of his Majesty; how was he debased? his kingdom was taken from him; he was driven from amongst men, and sent to grass with the beasts of the field for seven year's space, until he was made to know that the most high God ruleth in the kingdom of men. And lastly, remember God's hand on Herod e Acts 12.22, 23. , who taking to himself the glory which was due unto the Lord when the people applauded his eloquent oration, was immediately smitten by the Angel of God, and was eaten up of worms, and so gave up the Ghost. f 1 Cor. 10.11. Now all these things happened unto them for ensamples unto us: and they are written for our admonition, upon whom the ends of the world are come, to the intent that we should not do as they have done, lest g 1 Sam. 2.30. despising him we be despised as they were. Let these things be laid to heart, and kindly work upon us; so as that whatsoever we are, we may be it h Rom. 11.36. A love principium. Virg. Eglog. 3. In him, through him, and for him. Begin all your works in God, and end in God; yea, dedicate yourselves unto him. No Tradesman can endure to have any of his chief tools, which he hath made or wherewith he worketh, used to a wrong end: Man is one of God's chief instruments, whom he hath made for his own honour, and therefore cannot endure that he or any of his members should be instruments of wickedness to his dishonour. And let all good Christians take heed lest they do any thing which may cause God or his Gospel to be blasphemed. The lewd life of one professor doth more harm, and tends more to God's dishonour, than the lewd life of an hundred Atheists, as daily experience maketh good. Let a profane wretch, that neither feareth God nor reverenceth man, live in the grossest sins that can be thought of, there is hardly one word of reproof or dislike uttered: Let another that professeth religion be overtaken, through infirmity, and that but once in all his life, then are the mouths of all the profane multitude opened against the very truth and profession itself. These are your Bible-bearers; your professors; your men of the holy house; see their fruits. Thus every little aberration in a Professor is noted, when outrageous wickednesses of profane wretches is nothing at all regarded. When the lesser stars be eclipsed, none takes knowledge of it; but if the Sun be once, than every one observes it: what cause therefore have all such to be careful of their carriage? Look to thyself therefore thou that art a professor of the Gospel; thou dippest in the same dish with Christ, and therefore thou of all other shouldst be farthest off from dishonouring his name. David took it more to heart, that those who did eat bread at his table did despise him, than that others did; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that Absolom should seek his life, than that Shemei should rail upon him. And thou my son Brutus, art thou one of them, said julius Caesar to his son, when he saw him to be amongst them that murdered him: this pierced deeper into his soul than the swords of all his enemies did or could. So the sins of such as come near unto the Lord in a holy profession, of whom he looketh to be sanctified, is more grievous to him than the grosser sins of other men: To such he will one day say, as Caesar to his son, Art thou one of them? What in the habit of a professor, and live like a beast? One in show that love's me, and yet a worldling, a drunkard, or the like? On how wilt thou answer it? Thou that gloriest in the name of a Professor, and yet livest like a Pagan, nemo de nobis malè loqui absque mendacio possit. Hier. can God endure it? Surely no. See than thou so livest; as that none may speak evil of thee, but that all the world may see he lieth. Yet further; this would be pressed to all callings and conditions. Let Magistrates mind this; and do what lies in them to establish the Church's peace and continuance of the Gospel; let godliness be countenanced; sin punished; and the faithful be by them encouraged: i Deut. 4.6. It shall be their wisdom and glory in the sight of the people thus to do. Let Ministers be careful in a special manner of this: Oh! how difficult a thing is it for us not to lurch away some part of our Master's praise? A glorious and comfortable thing it is indeed, for a Minister to be able to say that he hath been God's instrument to bring one soul to the obedience of Christ; yet for him to aim at his own vainglory, even in gaining of souls to God's kingdom, suits not with that sincere affection which ought to be in him, to promote not his own, but the praise & glory of him that sent him. Let us then not suffer any part of the repute or honour of any of our labours to rest upon our own heads, but repel it forcibly from ourselves, and reflect it carefully upon the Lord jesus, saying with S. Paul, Not I, not I, but the grace of God in me. Yea let every one, of what calling or condition soever, so carry his course of life, as that God may be honoured in all things. And here let me bring to mind joabs' commendable carriage in taking of the City Rabbah (with which I will conclude the point:) for when he had fought against it, and took the City of waters (that is, the waters of the City) (so called by a figure) and cut off the conduits, Hypallage. Praecisis aquae ductibus. joseph. by which his policy he brought the people into such distress, as that they could no way escape, he sends this message unto David; k 2 Sam. 12.28. Gather the rest of the people together, and encamp against the City, and take it, lest I take the City, and it be called by my name: i. lest it redound to my honour, and that victory be ascribed unto me. Doubtless this was his great praise so to order the battle, as that his Lord and King might have the glory of the day, and not himself: Should not we do thus? Are not we more bound to God than joab was to David? Ought not we more to respect our God than he his King? What good thing therefore soever we do or have, give him the glory of it, saying with the Psalmist, l Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name be the praise. Text. Well-beloved] We have before seen whom the Prophet meaneth by his well-beloved, together with the Reasons: By well-beloved, God is meant. One Reason for that Appellation was because he is the Church's well-beloved; she being his spouse, and he her husband. In which respect as he was a member of the Church, and in the behalf of the Church he so termeth him, for he did love him well. So then Doctr. Every one ought to love the Lord. The Church and every true member of the Church doth and so ought, to love the Lord entirely. This we find commanded; m Deut. 6.5. & 10.12. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might. n Psal. 31.13. Love ye the Lord all his Saints, for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. If any man love not the Lord jesus, o 1 Cor. 16.22. let him be Anathema Maranatha, had in execration, or excommunicated to death. This we shall likewise find practised by God's Saints: p Psal. 18.1 I will love thee, O Lord my strength, saith David. And again, q & 16.1. I love the Lord, because he hath heard my voice. Thus S. Peter, r john 21.25. Lord thou knowest that I love thee. And Mary had many sins forgiven her, s Luke 7.47. for she loved much. The Church in the Canticles likewise plentifully, t Cani. 1.7. Tell me o thou whom my soul loveth (saith she to Christ.) And again, u ●. 1.3 By night on my bed I sought him whom my soul loveth. And what word more common in that song, than Love and well-beloved? I must bring Ignatius also to be of the Quorum, * Epist. 12. quae est ad Romanos. My Love Christ (saith he) was crucified. And thus hath this truth been proved, That the Church and every true member thereof both doth and aught to love the Lord entirely. Reason. Dilexit enim non ●xistentes i●o ●●sistentes. Bernard. And Reason good: For first he loved us not existing, yea resisting. For x Rom. 5.8. 1 john 4.19. while we were yet sinners he loved us. This Reason is given by S. john; We love him because he loved us first. And surely if God prevent us with love, we can do no less than answer him in the same nature, though not (for that is impossible) in the same measure. Do not Publicans y Mat. 5.46. Luke 6.32. Si taerdi sumus ad amandum, non tardi simus ad redamandum. love those that love them? Sinners do the same. Though then we have not been forward to love first, yet let us not be backward to return love at last. Again, we are tied to him by all the bonds of love and duty: we are his creatures, z Psal. 100.3. he our maker; we his Reas. 2 Servants, he a Mal. 1.6. our Lord; we his Children, b 2 Cor. 6.18. he our Father; we his c Hos. 2.19. Spouse, he our Husband. Yea so straight is the union betwixt him and us, as that he is said to be the Foundation d Ephes. 2.20. , we the building; He the e john 15.1. root, we the branches; He the f Ephes. 5.23. Head, we the body, etc. Being bound by so many and so near bonds, how can we but acknowledge it is our duty entirely to love him? Besides, he only is loveworthy, being g Cant. 5.10. Splendour summi illius boni pulchria Coelnin, pulchra terra, fed pulchrior quifecit illa. the chiefest amongst Reas. 3 ten thousands. What is there to be compared with him? The most excellentest creatures are but as the beams of his beauty; That glory or goodness which is in any of them is but as a shadow in respect of that infinite good which is in him, who is the maker of them. Thus this threefold cord may hold us; h Eccles. 4.12. it will not easily be broken, as speaks wise King Solomon. And now Triplex ex arbore fructus; A threefold use this point affords. For trial: And indeed what better use can we make Use 1 of it? There was never any Senacherib nor jesabel but said they loved God; and who boasts more they love him, than the profanest wretch that daily doth contemn him? It is a thing counted both common and easy to perform this duty, and no man doubts he is herein to seek; when notwithstanding this is as true as God is true (who is Truth itself) that no more do truly love God than are from all eternity elected by God to salvation; And we know, or may know (for Scripture says it) that the number of them is small i Esay 1.9. Luke 12.32. , yea very small (comparatively considered) their account will soon be made, k Rom. 9.28. it is but a short work, into a short sum shall they be gathered. Rules of trial for the discovery of our love to God. Seeing then, it is as narrow as God's election (and that is very narrow) let each one search narrowly his bosom for this grace. A rule of three, (1. our Affections, 2. our Words, 3. our Actions) will sufficiently discover it. By our Affections. By our affections will it soon be seen, what love we bear to God: For Love, as the greatest wheel sets all the rest a work; Desire. It is the strongest affection, and to it do all the rest give place: where that goes before, Desire follows after: What I love I desire to enjoy, and it is not where it begets not a desire of society. l 2 Sam. 13.2. Ammon was very sick through love, his flesh did pine and waste away because he could not, enjoy his sister Thamar. David and jonathan did love entirely, m 1 Sam. 18.1. and as the Text saith, their souls were knit together, whence it was that they took such pleasure and contentment each in other; n Cap. 20.18, 19, 41, 42. the story shows what shifts they made to meet, what weeping and heart-sorrow there was when they were to part, and all because they loved. Thus he that love's the Lord must needs desire to have society with the Lord: A joy it is to his soul to meet him; and nothing doth he desire so much as to enjoy him. And so David was affected, as appears by those many pathetical desires of his: o Psal. 73.25. Whom have I in Heaven but thee? and there is none upon the earth that I desire besides thee. p Psal. 42.1. As the Hart panteth after the water-brookes, so panteth my soul after thee O God. q Psal. 146.6. My soul thirsteth after thee as a thirsty land. r Psal. 130.6. My soul waiteth for the Lord, more than they that watch for the morning: I say, more than they that watch for the morning. These and many other such like sayings show the affection of his soul. And whereas in some places God is pleased graciously to manifest his presence after a special manner, and in some exercises there is an especial kind of fellowship had with him, we shall find what a great desire the godly have had to such places, and what great love they have borne to those duties. s Psal. 26.8. I have loved (saith David) the habitation of thy house, and the place where thine honour dwelleth. And elsewhere thus: t Psal. 27.4. One thing have I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. And again; u Psal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hosts! my soul longeth, yea even fainteth for the Courts of the Lord. vers. 4. Blessed are they that dwell in thy house. A day in thy Courts is better than a thousand: vers. 10. I had rather be a doorkeeper in the house of my God, than to dwell in the Tents of wickedness. The like is his desire after the means and exercises of Religion. * Psal. 119.97. Oh how love I thy Law! it is my meditation all the day. x verse 127. I love thy Commandments above gold, yea above fine gold. y Psal. 55.17. Evening and morning, and at noon will I pray, and cry aloud. z Psal. 119.164. Yea seven times a day do I praise thee because of thy righteous judgements. This hath been the desire of such (whose hearts have been inflamed with the love of God) after his presence of grace here; and as desirous have they been after God's presence of glory hereafter, with Paul desiring to be loosed that he might be with Christ, a Phil. 1.15. which they count best of all: and with the Bride and Spirit in the Revelation say, Come b Reu. 22.17. vers. 20. . Amer; even so, come Lord jesus. Again, out joy will make known our love. joy.. For where love is, there joy will show itself, 1. In the Presence or enjoyment of the party beloved: 2. In his Image or picture: 3. In such things as tend to the setting forth of his Honour. As love causeth us to desire society with the beloved party, so it maketh us to rejoice in it greatly, when it is obtained and had, even as a loving wife rejoiceth in the company of her Husband above the company of any other whatsoever: so saith the Church, c Isay 61.10. I will greatly rejoice in the Lord, my soul shall be joyful in my God. The Apostle Paul calleth Christ his rejoicing; d 1 Cor. 15.31. By our rejoicing which I have in Christ jesus. Thus do Gods children rejoice in God's presence, yea e Isay 9.3. their joy before him is according to the joy in harvest, and as men rejoice when they divide the spoil. As they joy in his Presence, so do they rejoice in his Image. The very picture of a friend whom we entirely love we esteem highly of, and often solace ourselves in the beholding it: So f 1 john 5.1. If we love him that begat, we love him also that is begotten: If we love God, it cannot be, but we must needs rejoice in the Image of God, which appears in his children, consisting in g Ephes. 4.24. righteousness and true holiness. And thus did David, h Psal. 16.2, 3. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. Where mark, 1. His delight was In the Saints. 2. In all the Saints. 3. All his delight was in them. The mother of Darius (as I have read) saluting Hephestion in stead of Alexander, who was but Alexander's favourite, blushed and was much ashamed upon notice of her mistake: which Alexander perceiving, bid her not be troubled, for said he, he is also Alexander. Dost thou rejoice in Christ, thou must then rejoice in the godly, for they also are i 1 Cor. 12.12. Christ. And as in the Image, so Love causeth us to rejoice in every thing that serveth to the praise or profit of the beloved party; So here: As 1. generally; in the Church's welfare; jerusalem k Psal. 137.6. shall be preferred to our chiefest joy: thus the godly in Isayes' days, l Isay 66.10. Rejoice ye with jerusalem, and be glad with her, all ye that love her, rejoice for joy with her all you that mourn for her. 2. More particularly; The readiness of the people to do God service, will stir up joy: as in David's time, m 1 Chro. 29.9. The people rejoiced for that they offered willingly; And in Asa's time, n 2 Chro. 15.15. All judah rejoiced at the oath of the covenant which they had made unto the Lord, for they had sworn (saith the text) with all their heart. So likewise will the conversion of sinners: Thus when the jews heard of the conversion of the Gentiles, and that the Holy Ghost was fallen upon them as upon themselves at the beginning, they glorified God, saying, o Acts 11.18. Then hath God also unto the Gentiles granted repentance unto life. It maketh us likewise to rejoice at our own well-doing, because honour thereby redounds to the name of God; so saith Solomon, p Pro. 21.15. It is joy to the just to do judgement. And lastly, in our own salvation, q Luke 10.20. that our names are written in the book of life. Thus in these, and in all things else, which tend (and so fare forth as they tend) to the setting forth of the Almighty's praise, doth Love cause us to rejoice. Further, Fear. our Love (if sound) will be discerned by our Fear. How afraid are we to offend, or any way displease, those whom we entirely affect? And therefore these two are joined together by r Deut. 10.12. Moses as sisters, for where one is there is the other. True it is, that perfect Love casteth out Fear s 1 john 4.18. , as S. john speaketh; but that is meant of a slavish and servile fear, not of this son-like and filial fear, for it doth establish it. Moses in one verse showeth both these kinds of fears: t Exod. 20.20. Fear not (saith he to Israel) for God is come to prove you, and that his fear may be before your faces, that you sinne not. He bids them not to fear, viz. with that slavish fear; and yet chargeth them to fear, viz. with this godly and childlike fear. By this latter fear then, we need not fear to try our love: For without question, he that truly love's God is afraid to displease God by committing of the least sin, for fear lest it should make a divorce between him and his God, whom his soul loveth. Moreover Love causeth Sorrow and Grief; Grief. 1. For our beloved's absence: 2. For any wrong or injury offered unto him. Do we not see what discontentment, beasts (which out of natural instinct love their young) do show when they have lost them? And how grievously do Parents take the death or absence of their children? In humane love amongst friends it fareth after the same manner as it doth in natural; what a heavy parting was there between jonathan and David u 1 Sam. 20.41. ? And is not this the nature of religious love? The Spouse having lost her well-beloved, inquires through the streets as undone without him, * Cant. 5.6. Cap. 3.2.3. Saw ye him whom my soul loveth? And so doth every faithful soul when through their misbehaviour they cause the Lord for a while to leave them, and withdraw his favourable presence from them. In case of wrong; we have an excellent example in jonathan; how grievously did he take it, that his beloved friend David should be injured, though it were his own father who offered it? For so saith the text, x 1 Sam. 20.34. He was grieved for David because his father had done him shame: So love to God causeth a man to take to heart things done against his name and honour, be it done either by himself or other; If by himself, he goeth out y Matth. 26.75. with Peter and weepeth bitterly; and (as it is said of the people of God in the day of their repentance) draws water z 1 Sam. 7.6. , to pour it out before the Lord. And so was David affected, as appears in that a Psal. 51. penitential Psalm, which he made upon occasion of his soul fall into adultery and murder: If by others; he laments it hearty with Lot, b 2 Pet. 2.8. who dwelling amongst the wicked in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds. And thus did David, c Psal. 119.158. I beheld the transgressors and was grieved, because they kept not thy word. d Vers. 136. Rivers of tears run down mine eyes, because they keep not thy law. So Ezra; who when he heard how the people had sinned, and dishonoured God by taking strange wives unto them, e Ezra 9.3. He rend his garment and his mantle, and plucked the hair from off his head and beard, and sat down astonished. jeremiah likewise when he saw the people would not give glory to the Lord, neither would hear, he telleth them, f jer. 13.17. his soul should weep in secret for their pride, and his eye should weep sore and run down with tears for their disobedience. And thus did those mourners marked with Gods own mark for his, g Ezek. 9.4. mourn for the abominations committed in jerusalem, whereby they testified the soundness of this grace of Love.. As Grief, so Patience, Patience. in suffering and undergoing of trouble, labour, pain, will manifest how great our love is which we bear to God. What infinite pains will men that love the world take for a handful of it? Hunters, Hawkers, how do they toil and moil, yet never complain? And why? They love the sport. Vbi amor est non est labour, sed sapor. Bernard. ser. 85. in Cant. Hard things, love makes easy; great pains to it seems pleasure; no task so hard which love refuses to gratify the beloved party. For the love that jacob did bear to Rachel, h Gen. 29.20. he was content to undergo seven years hard service, and they seemed unto him but as a few days: the reason is given in the text; For the love he had to her. If Shechem will marry Dinah, it must be on condition of Circumcision, he must first suffer the cutting of his tender flesh, though it be (as questionless it would be) very painful: i Gen. 34.19. Now the young man deferred not to do the thing, because he had delight in jacobs' daughter. The like patience will be found in undergoing any pain or trouble for God's cause if we truly love him. The Apostles depart from the presence of the Council, k Acts 5.40. rejoicing that they were counted worthy to suffer shame for the name of Christ. Ignatius that blessed Martyr of Christ jesus thus testified his love, as appeareth l Eccles. Hist. Euseb. li. 3. ca 36. by his Epistle which he wrote unto the Church of Rome, where he professeth, that the more he was exercised with the injuries of his oppressors, the more he was instructed: and that he weighed neither visible nor invisible things for the love of Christ. And addeth further: Come fire, cross, wild beasts, slaughter, tearing of bones, dismembering of the parts of my body, yea let all the torments of the devil rush upon me, so I may enjoy Christ: better for me to be a Martyr than a Monarch; Ex narratione historica de condemn. joh. Hussi in Concil. Const. my Love is crucified, etc. And so john Hus who being led forth to the place of execution (after he was condemned in the Council of Constance to be burned) having a cap of paper set upon his head, in which were painted three devils of an ugly shape, and this inscription added, This is an Arch-heretic: when he beheld it, said very mildly, My Lord jesus Christ who was innocent, vouchsafed to wear a sharp crown of thorns for me wretched sinner; and therefore I will bear this though imposed as a scorn for his name's sake. And in that (truly named) Golden Legend m Heb. 11.36. of how many do we read, who were tried by mockings, scourge, bonds, imprisonments; who were stoned, sawen asunder, tempted, slain with the sword; who wandered about in sheep's skins and goat skins, being destitute, afflicted, tormented, etc. Thus God's servants, whose hearts have been inflamed with a love unto him, have rejoiced in their sufferings, and patiently underwent the heaviest trials, especially when it hath been for their Saviour's sake, taking greater pleasure in their iron fetters, than the proudest Courtier doth of his golden chain. It was Hardings' invective against our reverend and precious jewel, that we Protestant's were worse than the very devils: For whereas bread, and water, and the Cross could scar them away; Princes could be rid of us by no means but fire: To whom that excellent Bishop answered, that though it pleased his malicious humour, to make but a jest of the blood of God's Saints; yet it was no more ignominy for Lambs to suffer what Christ suffered, than it was praise and credit for Wolves to betray him as judas did. Zeal. By our Zeal lastly may our love be tried: For whether it be an intention of love as some would have it; or a compound of love and anger, as other describe it; Certainly it is a spiritual heat wrought in the heart of man by the Holy Ghost improving this good affection of love, as one of late hath well defined it. By this Moses discovered his love, for though he were the meekest man upon the earth, yet he was not only grieved, but wonderfully angry n Exod. 32.19. when he saw God to be dishonoured. So Elijah, Phineas, Samuel, David, Nehemiah, and many others did the like, as largely appeareth in their stories. And surely, if we loved the Lord, it could not be, but we would be zealous for the Lord. It is a cold love that is not heated with this fire. When men can digest oaths and blasphemies as easy as the Ostrich iron; and see God to be dishonoured without indignation; let them conclude, love is wanting. That same Spirit that descended first upon the Lord jesus o Matth. 3.16. in the similitude of a Dove, descended afterwards upon his Apostles p Acts 2.3. in the similitude of fire. As in some things we should be meek and patiented, so in other things hot and earnest: Meekness in our own causes; but in Gods, zeal and fervency doth well. And thus we have seen the first rule of trial, wherein I have been somewhat large (though I hope not over-large) forgive all good faults: brevity in the next shall make amends. The second way for the discovery of our love is by our Speeches: 2. By our speeches. For q Mat. 12.34. out of the abundance of the heart the mouth speaketh. Experience makes this good. r Isay 32.6. The niggard will be talking of his niggardness; the worldling of his wealth; the voluptuous of his pleasures; the ambitious one of his honours and preferments. And whatsoever a man loveth most, that will he take his greatest joy in talking of. Navita de ventis, de tauris narrat arator, etc. What commendation shall you hear the Huntsman give of his Dog? The Falconer of his Hawk? How large are these in praising of their sport? Thus is the tongue the Interpreter of the mind, Lingua est animi Mercurius. and by its language you may easily guess at the heart's meaning. If the love of God be there, thy tongue will be the tell-tale and bewray it, either in speaking of the Lord, or for the Lord. Of him, in commending or admiring him. It was the love of God s Psal. 119.164. in David's heart that filled his mouth with often praises: The Spouse in the Canticles, she loved much and praised much: t Cant. 5.10. My well-beloved is white and ruddy, the chiefest often thousands, his head is as the most fine gold, his locks are bushy and black as a Raven, his eyes are as the eyes of Doves, etc. So she goes on, her tongue being u Psal. 45.1. as the Pen of a ready Writer, having words at will to praise and admire every thing that was in him. So likewise for him the tongue will be employed, if love be in the heart. David will speak for God and for his truth, * Psal. 119.46. even before Kings, and will not be ashamed. To hear God to be dishonoured, his Word blasphemed, his Gospel scorned, his Children reviled; Love cannot brook: It will work within us, as Nature wrought in the son of Craessus, of whom it is recorded, x Herodotus. that though he had been always dumb, yet seeing one come to kill his father, the impediments and strings of his tongue were violently broken; through the force of natural affection, so that he cried out, Oh man kill not Craessus. And surely we may in this case say as that heroical Luther said in the like; Maledictum silentium quod hic connivet. Cursed be that silence that here forbeareth. Thus may we make our tongues the touchstone of our hearts. For as the doorkeeper said to Peter, so say I, y Mat. 26.73. Thy speech bewrayeth thee. 3. By our Actions. The third and last way is by our works and actions. Love is full of operation, so shows Saint Paul, z 1 Cor. 13. and hardly can it deny any work which the party beloved doth enjoin: Hence said Daelilah to Samson; a judg. 16.15. How canst thou say, I love thee, when thy heart is not with me? Thou hast mocked me these three times, & hast not told me wherein thy great strength lieth. Our blessed Saviour makes this a rule of trial: b john 14.15. If you love me (saith he) keep my Commandments. And again thus; c ●ers. 21. He that hath my Commandments and keepeth them, he it is that loveth me. And elsewhere thus; d Cap. 15.14. You are my friends if you do whatsoever I command you. Thus Abraham made good his love e Gen. 12. & 22. by his ready obedience to God's command in offering up his son, and in leaving his own Country to go to that place whither God should send him. And as love maketh us thus obedient and dutiful, so it causeth us to be bountiful and liberal, f 1 Cor. 13.4. as the Apostle speaketh: For where the heart is enlarged, the hand cannot be straightened; where the bowels are open, the purse is never shut. So that Herod may have his pleasure which he affects, g Mark 6.23. what cares he though he part with half his Kingdom? What will a man spare from his special friend that may be for his good? All I have is at his command to whom I have given myself: So said jehosaphat to Ahab h 2. Chron. 18.3. I am as thou art, and my people are as thy people. jonathan love's David as his soul, and he will show it i 1 Sam. 18.3.4. by stripping himself even to his sword and to his bow, for the supporting and helping of his dearest David. Of so frank a disposition is love, that it will be prodigal of its nearest and dearest things. If Mary's tears will wash her Saviour's feet, k Luke. ●. 38. she will pour them out, and not think her hair too good to be the towel. No Spikenard l john 12.3. shall be too costly for his head whom her soul affects: what though that unguent might have been sold for some great sum of money, wherewith she might have done herself much good? Yet she had rather bestow it on her Saviour than on herself, because she loved her Saviour more than herself. Thus love will be content to be at cost for Christ, and thinks nothing too much that is done to him or for him. As that renowned Master Fox, of whom it is reported, that he would never deny Beggar that asked in God's name: Thus by our obeying of him, and cost for him, our love may soon be seen: our works indeed do not justify, yet they testify. As in a clock, though the finger of the Dial makes not the clock to go, but the clock it, yet the finger without shows how the clock within doth stir; so here. And therefore what Saint james speaks of Faith; m james 2.18. Show me thy Faith by thy works, for that Faith that is without works is dead; So say I by love: Show me thy love by thy works, for that love that is without works is dead. Ye love your backs, and spare not to clothe them; you love your children, and therefore do much for them; you love your beasts, and therefore bestow largely on them: and can you say you love the Lord, and deal so pinchingly and illiberally with him? It cannot be: For look as the love of God is the fountain of all his benefits extended unto man; so is love in man the cause of his obedience and service to his God. God hath loved us first to do us good; and we love him next that we may do him service. And thus we have done with the marks of trial, whereby (if we take any tolerable pains in the examination of ourselves) it would soon be seen what love to God we bear, and (as I fear) it would appear, that albeit the greatest number profess they love the Lord, yet the fewest number would be found to love him in sincerity. And Lord thou seest and knowest it: For how little art thou desired or sought for? How small is that joy which men take in thee or thine? Who sets thy fear before their eyes, and when thou hidest thy face what man is troubled? Where is our patience in suffering for thy sake, when one hour in thy house of praise cannot be endured without an ache in our bones? and of what are we so soon weary as of well-doing? As for our zeal, where is it, while we sit still and see thee dishonoured, having no courage for thy truth? And do not our tongues condemn us while they are for all purposes except thy glory? If they should justify us, would not our works and actions testify against us? We call thee Lord, but where's thine honour? The title only, and no more thou gettest of us. Or if thou dost, it is but the dregs and offal, the very worst of all; and yet we grudge when we have not the best from thee. O blessed Saviour, shed abroad thy love in our hearts, that we may love thee better. And this is the first use which I would have made of this: let our second be for Exhortation, that we would Use 2 love the Lord, yea prefer him in our love above all other welbeloveds. Let our Affections be set upon him and be inflamed towards him. Let our tongues be mute to all vanities, and eloquent only unto him and for him, who gave man his tongue and speech; and whilst other men's discourses are taken up about trifles, let ours be spent in setting forth his praises. Let our Actions be such as may be pleasing to him, and let us not dare to venture upon any thing that may offend him. And how ever we cannot perfectly, yet let us all prey for grace, that we may love him yet more fervently, and less feignedly, only for himself and his mercy. For this end use these helps. Helps to attain to the love of God. Get a true knowledge of him and of his name n Psal. 9.16. Ignoti nulla cupido. : For they that know him love him, and as our knowledge is, such is our love. The Heathen man observed that unknown things were not desired, though in themselves they were never so excellent or desirable. And what a help this is for the attainment of this grace, appears by that speech of the Church unto her Spouse; o Cant. 1.2. Thy name is as ointment poured forth, therefore do the Virgins love thee. His name, fame, glory, and renown, was by many means made known (especially by his Word) unto the world, and hence it was, the Church did carry such an inward affection and hearty desire to him, which she testified by an outward approving and liking of him. Thou then that desirest to love God, see thou get the true and sound knowledge of God; labour first for that, by using all good means tending thereunto, especially diligent reading and conscionable attending to the preaching of the Word. p john 5.39. Search the Scriptures (saith our Saviour) for in them ye think to have eternal life, and they are they which testify of me. Seriously meditate of God's love to thee in Christ, before all worlds were, and of his rich mercy which he offers thee through Christ. Consider what a difference he hath made between thee and many other that are reprobates, which only came from the riches of his love: for by nature thou wert as vile as they, as miserable as they, a child of wrath as well as any of them, not a hair to choose between them and thee. Consider of it likewise in other particulars, as thou shalt have occasion, and it will work thy heart to love him. Love is love's loadstone; so showeth the Apostle, q 2 Cor. 5.14. The love of Christ constraineth us. Labour then to love God a little, who hath loved us exceeding much: and indeed (as r Ser. 83. in Cant. Bernard speaketh) we cannot answer God well in any thing but in love: For if he be angry with us, we may not answer him again in anger; if he judge us, we may not again judge him; if he chide us, we must be patiented; if he command, we must obey: But in that he loveth, we may, yea must return love for love, for he loveth to be loved. Remember often his holy presence; and do not dare to go whole weeks, nor days, nor hours, without thinking of him; for that will estrange our Affections more and more from him. We see how it often happens with new married couples, who though at first they seem somewhat strange, and hardly can affect each one the other, yet through daily familiarity and communion, they come at length entirely to love. Withdraw your hearts from the love of the world, if you would love the Lord; For the love of God and it, cannot stand together; so witnesseth S. john, s 1 joh. 2.15. If any man love the world, the love of the Father is not in him. And so S. james, t jam. 4.4. The friendship of the world is enmity with God; whosoever therefore will be the friend of the world, is the enemy of God. And thus our blessed Saviour, u Matt. 6.24. Ye cannot serve God and Mammon. We must therefore either renounce the world, or our part in Christ: for worldliness and Christianity (as we see) are two such ends as will never meet. Thy love to the world must abate, if thou wouldst have thy love to Christ increase. See thou frequent the company of the godly. Thou must * Cant. 1.8. walk in the steps of the flock, and feed thy kids near the tents of the shepherds. Thou must converse with holy Christians, who are x Cap. 2.5. sick of love, and abound in holy affections. When those daughters of jerusalem, who at first despised Christ, and wondered why the Church should make so much ado for him, had a while conversed with the Church about him, and heard her speak with such affection, admiring and extolling him; then they also fall in love with that beloved, and offer their service to the Church, in joining with her to seek him out. y Cant. 6.1. Whither is thy beloved gone (say they) O thou fairest amongst women, whither is thy beloved turned aside, that we may seek him with thee? Thus holy conference with such as love Christ, is an excellent means to inflame our hearts also with a love to him. The last help is Prayer: For, z jam. 1.17. Every good and perfect gift cometh from above. Ask it therefore at God's hands, for a Vers. 5. he giveth liberally to all men, and upbraideth no man. These are some helps for the attainment of this grace, which if we conscionably practise, I doubt not but we shall soon find kindled in our bosoms, to our endless comfort. And that is our second use. A third we now infer, but briefly; and that for Use 3 Consolation of such as love the Lord; esteeming him as their best beloved, setting their whole hearts and souls upon him: In so doing they have performed a worthy work, and such a work as in the end brings peace. Oh the privileges! the superexcellent privileges that belong to such a one! b job. 14.21. He that loveth me, shall be loved of my Father, and I will love him, and manifest myself unto him (saith our Saviour.) So that we see here is no love lost: Christ will respect them most graciously for evermore, and always do them good. Yea every thing shall further their good and welfare: and so saith the Apostle, c Rom. 8.28. All things work together for good to them that love God. Every thing, the least ens and being, any thing that can be named or conceived, shall work thy good; thy good of grace here, and glory hereafter: so that the Devil in the end shall get nothing by tempting thee to sin, but the greater overthrow of his own kingdom, and thou thereby shalt grow the better; it shall make thee more humble, lowly, watchful, careful, etc. Thus, blow what wind can blow, the illest wind shall blow thee good; hap what happen may, it cannot make thee miserable. Thou standest in a Centre, the Circumference is mercy; whatsoever cometh to thee, be it loss, cross, pain, sickness, death, it must first come through the circumference of mercy, and so taste and relish of mercy before it come at thee, or touch thee. Oh! what a privilege is this? how excellent, how admirable? This is thy privilege who lovest God, for to thee it is made, and to none else beside. Can we marvel now at the Apostles words; e 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. Many excellent and beautiful objects hath the eye beheld; and the ear hath heard relation made of things fare surpassing those which the eye hath seen; but the heart is able to conceive of things more excellent than either eye hath seen, or ear hath heard: yet neither eye hath seen, nor ear heard, nor yet can the heart conceive (saith he) the things that God hath prepared for such as are lovers of him. He hath promised, saith S. james, f jam. 2.5. a kingdom unto such, and g Cap. 1.12. a crown of life, which they shall receive. Let then the lovesick hearts of the godly be cheered up, for God doth not forget their labour and love, but he will recompense it with an everlasting love. Let it serve likewise to enkindle our love, so that where it is now but in the spark, it may break out into the flame, loving him with all our soul, strength, and might, desiring nothing above him, equally with him, or without him; loving him for himself, and all things else for him. And so (to end the point and use with that sweet meditation of Austin) h August. 4. Confess. Blessed is he, O Lord, who thus loveth thee, and his friend in thee, and his enemy for thee; for only that man cannot lose any thing which he loveth, who loveth nothing but in thee who cannot be lost. And thus much for the first reason that is given for this Title or Appellation: come we now to the second, and see whether we can be briefer there. In a more particular respect also might the Prophet call the Lord his well-beloved, viz. in respect of his office and calling as he was a Prophet, to whom the charge of Christ's Queen the Church was committed. And in regard of this, Ministers are called Christ's friends, according to that saying of S. john, i John 3.29. He that hath the Bride is the Bridegroom, but the friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice: where by friend he understands himself, and in himself all other Ministers, both Prophets and Apostles; and that both because they labour to make the marriage between the Church and Christ, as also endeavour to hold fast the Church unto Christ, being jealous over her for his sake, lest she should be seduced. Calu. Vrsin. Moller. Trem. & jun. Taking this as a reason (which indeed is the usual reason rendered by our Expositors) for this Appellation; by good consequence it will follow, that Ministers are Christ's Paranymphs. Doctr. Ministers are Christ's Paranymphs. In a special manner they are his friends to woo the Church and win the Church unto himself, to fit it and prepare it for himself. So witnesseth the Apostle when he saith, k Coloss. 1.28, 29. We warn every man, and teach every man in all wisdom, that we may present every man perfect in Christ jesus, whereunto (faith he) I also labour. And writing to the Corinthians he thus speaketh; l 2 Cor. 11.2, 3. I am jealous over you with a godly jealousy, for I have espoused you to one husband, that I may present you as a chaste virgin unto Christ. By whose practice we see the Minister's duty, dignity, and office; both to fit and prepare the Church for Christ; as also to hold fast the Church unto Christ, that she break not her mariage-covenant with him. I hasten to the Uses for in this I have promised brevity. Use 1 Let us Ministers hence learn our duties. And seeing we have the Church committed to our care, and are so fare honoured as to be betrusted with Christ's Queen, let us use all possible means that we may deliver unto the Bridegroom a pure and chaste virgin. When m Gen. 24. Abraham sent his servant to fetch a wife for his son Isaac, he brought him godly and beautiful Rebeccah: We are the Lords servants, sent to fetch a wife for jesus Christ the Son of God; O let us be as faithful to God the Father and to jesus Christ his Son, as that good servant was to Abraham and Isaac: Let us do our message with diligence, and execute our charge with faithfulness and prayer: Let us speak of Christ, and only of Christ, making him the scope and subject of all our preaching: And (as is the old Emblem of S. Christopher, under which our ancient Mythologists have described the good Pastor) wade through the sea of this world, staying on the staff of faith and lifting up Christ aloft to be seen of men, n john 3.14. as the brazen serpent was on a pole to be seen of the Israelites who were stung. Let us so speak of him, as that the daughters of jerusalem may fall in love with him: working first upon the understanding of our people, bringing them to a through knowledge of this Christ, whom we tender unto them as an husband; for this is requisite in marriage: Error personae makes a nullity. And then secondly upon their affections, that they may take liking of him. To further which, we must speak earnestly and seriously, not coldly, carelessly; using the best of our skill with arguments and motives to win them to his love. What a shame than is it for a Minister either to be ignorant of this Christ, whom he should commend for a husband to the Church (for what wise man will speak for a stranger, of whom he hath no knowledge?) Or knowing him, yet be dumb or silent, never speaking to the Church in his praise and commendations. Or if he doth, yet then to speak either idly and foolishly (as alas too many do) whereby many are discouraged and driven further off from Christ; or else unfaithfully speaking two words for themselves, and one for him, desiring o Acts 20.30. to draw disciples rather after them, than win souls to God. Oh let not these things, my brethren, be found in any of us, but seeing we are called to such honour, let us be instant in preaching, holy in living, earnest in persuading, careful in admonishing, giving to God's people the golden bracelets of God's truth; that so as p Gen. 32.10. jacob returned with many more souls out of Syria into Canaan than he brought; so we may go out of this world with many souls converted and won by us to Christ's love into the world to come. Let Hearers hence also be exhorted: For seeing Ministers Use 2 are Christ's servants to offer and persuade marriage betwixt the Church and him; let them be bid welcome, and hearkened unto. What maid will not mark and give good attention, when matter of marriage is broken to her? especially if the offer be of some great heir, nobly borne, well descended, etc. and she herself but mean and of low degree: Should she turn away her ear from harkening to such a motion, and say nay to such a personage seeking and suing to her, would she not be judged (and that justly) to be a foolish woman? And yet thus it is with us: the Son and heir of the great King of heaven sends his Ambassadors to treat with us poor beggars (yea worse than beggars) concerning marriage; and yet good Lord how coy are we, we cannot be spoken withal, forsooth; we be not at leisure. And when our leisure serves us, what a deal of wooing needs there? A man indeed would think it would be but an easy suit, and that God's Ministers should not need to spend much breath before they have obtained; and yet they with all their persuasions and entreaties cannot so fare prevail with us, as to make us hearken to it: Every suitor shall have hearing, yea and speeding too before Christ jesus. The Devil though he comes ever masqued, and never dares show his face (as well knowing if he did appear in his own colours, no soul could then affect him) yet because his promises are great and large (as q Matth. 4.9. they were to our blessed Saviour, when he offered to jointure him in many kingdoms, if he would love him, and fall down and worship him) is soon heard and answered. The World though it be a warped, aged and decrepit suitor; exceeding old, blind and lame; having sore eyes, blear and raw with cares; swollen legs diseased with surfeits, and but a few minutes more to live (all as bad qualities in a suitor as may be) yet promising large jointure, good maintenance, wealth at will, honours and preferments, with the like; this old dotard speeds. And for the Flesh, though as r jude 23. S. jude speaketh, it be spotted all over like an unclean Leper, or ulcerous Moor, yet because it is (as it were) a homebred child, and pleads more than familiarity with us, promising all pleasure and content unto us, as soon speeds as either of the former: But as for Christ who is best worthy, he hath but a cold suit of it. But beloved be more wise; give not, oh give not, thy consent to any other save Christ alone; if thou dost thou art undone for ever. The devil he is large in promises, his words drop Nectar; but he is s john 8. a liar and a murderer, and so thou wilt find him in the end if thou dost trust him. And for the world; it hath but a weak tenure of all that it possesseth, and can assure thee of no other dowry than vanity and vexation, as t Eccles. 1. Solomon witnesseth, who proved it: if then thou bestowest thyself on it, be thou assured that in the end thou must be left without being satisfied. As for that other suitor the Flesh, he is least worthy the harkening to of any. Remember he is an ill wooer that wanteth words, they are the cheapest chaffer a man can part withal, and therefore no wonder if he doth seek to insinuate himself by promises; but pass not for them, nay stop your ears against them, and in this point be like the Adder, u Psal. 58.4, 5. which will not hear the charmer, charm he never so sweetly. For be you well assured, if you make him your head and lord of all, he will soon consume all, to your final undoing. Give entertainment therefore I beseech you to the Lord of glory: For him I am a deputed wooer at this time; my suit unto you is for your loves for Christ my Master (For * 2 Cor. 5.20. as though God did beseech you through us, we pray you in Christ's stead that ye be reconciled unto God.) Were he evill-favoured or deformed, than you might have some cause to refuse to love him: but he is not; x Cant. 5.9. He is white and ruddy, the chiefest amongst ten thousands, infinitely fairer than all the sons of men, y Heb. 1.3. being the brightness of the glory of his Father, and the express image of his person. Or were he poor like Lazarus, you might have some reason to dis-affect him: but he is not; for he is rich and wealthy, being the greatest heir that ever was, even z Heb. 1.2. heir of all things. Or could you allege that his stock is mean, his birth ignoble, it were somewhat: but that you cannot; for he is a Reuel. 19.16. & 17.14. King of Kings and Lord of Lords, which dignity is his by birth. Or could you object against his wisdom, it might be some excuse for your refusal: but neither can you here except; b Coloss. 2.3. For in him are hid all the treasures of wisdom and of knowledge. Seeing then he is the fairest, wealthiest, noblest, and wisest of any other whatsoever, set thy heart upon him, and love him until thou be sick of love for him. We see how many in this world marry; some only for beauty's sake; many again for riches sake; other some for Nobility and Gentry sake, and not a few for wisdom's sake; but where all these meet, it is judged a match unmatchable. Why, see all these are abundantly in him, and therefore seek no further, for thou wilt assuredly speed worse. Standest thou upon dowry? Alas! Thou hast little cause, for what bringest thou but sin and beggary? And yet he will enstate thee into a kingdom of incomprehensible glory. Ahashuerosh promises Esther half his kingdom; but Christ's performances outstrip his promises, he gives his a whole one: c Psal. 45.15. With joy and gladness shall they be brought, they shall enter into the King's Palace (saith the Psalmist, speaking of the Church Christ's spouse.) He hath a glorious house, a City of gold, to entertain thee, the foundations of whose wall are garnished with precious stones. S. john in his d Reuel. 21. Revelation sets down a full description of it; who so will, let him read it and regard it; though it passeth the measures of Geometry to measure it; the skill of Logic to define it; and the eloquence of Rhetoric to express it. But thus conceive; If the house of this world be so excellent, as that it deserves to be so esteemed by us, wherein God lets his enemies dwell; and if the lowest pavement of that heavenly mansion be so gloriously bespangled with the Sun, Moon, and twinkling Stars, as we see it is; what then is the Mansion itself? how glorious must the sides and ceiling of that eternal Tabernacle be, which God hath sequestered for himself and Spouse? These things being well considered, I hope thou wilt forbear to set thy love upon any other Suitor, and now at length suffer thyself to be wrought upon by our Ministry, not to gainsay; that we with all speed and haste (as Abraham's servant did) may return again to him that sent us. And thus much for the Appellation, which I could not pass over without some useful observation. His warrant is next to be considered, which he brings for the publishing of this his Song, and is implied in these words, Of my beloved] i. Text. The song which his beloved put into his mouth, and which he had in charge from him to publish: for albeit Isay was the Author instrumental, and Penman of it, yet God was the Author principal. We see than he set it forth, Cum gratia & privilegio Regiae Maiestatis. And hence let Ministers learn, Doctr. Ministers are to deliver nothing for Doctrine but what they have warrant for the delivery of. To deliver nothing for Doctrine, but what they are able to show warrant and commission for the delivery of. Good warrant we must have for what we teach our people, whether it tend to the informing of their judgements, or rectifying of their affections, and be able to show that we deliver nothing but what we have received in charge from God to deliver. It was the usual manner of the Prophets (preaching unto the people) to prefix before their message these and such like prefaces, e Ezek. 2.4. Hos. 4.1. joel 1.1. & alibi. Thus saith the Lord; Hear the Word of the Lord; The Word of the Lord which came, etc. Whereby they shown they had authority from God. And thus doth Saint Paul ground his Doctrine as upon a sure and certain foundation: f 1 Cor. 11 23. I have received of the Lord (saith he) that which I also have delivered unto you. And again elsewhere thus; g 1 Cor. 15.3. First of all I delivered unto you that which I received, etc. This the Lord himself enjoines his servants: h jer. 1.7. Thou shalt go to all that I will send thee, and whatsoever I command thee thou shalt speak, said the Lord to jeremiah. And to Ezechiel was this charge given; i Ezek. 3.17. Thou shalt hear the Word at my mouth, and give them warning from me. So likewise when our Saviour sent out his Apostles into the world to teach all Nations, he willeth that they should k Mat. 28.20. teach them to observe all things whatsoever (saith he) I have commanded you. Yea, our blessed Saviour himself professeth, l joh. 7.16. & 8.28. My Doctrine is not mine, but his that sent me. And again, The things that I have heard of him, those speak I to the world. And the reason of this is good: viz. Reason. that the faith of our hearers should not be in the wisdom of men, but in the power of God: which reason the Apostle himself renders m 1 Cor. 2.4, 5. why he came not with excellency of speech, nor enticing words of man's wisdom, but in demonstration of spirit and power. Use 1 The use is twofold: First, it concerns us Ministers, that we be careful of our Doctrine, and see that it be warrantable, sound and good: not ours but Gods. The Lawyer (saith one) begins with Reason, and so descends to common Experience and Authority: The Physician he begins with Experience, and so comes to Reason and Authority: But we Divines must begin with Authority, and so proceed to Reason and Experience. We are Christ's Ambassadors, and in his stead, saith the Apostle n 2. Cor. 5.20. : Now we know an Ambassador is to speak nothing but what is given him in Commission: He may not add nor alter, chop and change, invent or device any thing of his own: No way is he to departed from what is given in charge, but he must be found faithful in the execution of his office: and so see we be. Beware we, oh beware we of propounding any such Doctrine as tendeth either to the infecting of the judgement with error, or tainting the life with uncleanness. Take heed how we dare to broach any new conceit or unnecessary quiddite fit to breed jangling than godly edifying; still remembering, that it is the conviction of the conscience, the information of the understanding, the resolution of the judgement, the gaining of the affections, the redress of the life that should be our aim in dispensing of the Word. Now as for tricks and crankles, Grammatical and Rhetorical descant, ends of gold and silver, what help they to this business? Aaron's bells must be golden bells; not brass nor copper, nor any such like metal, but pure gold. Doctrines proceeding from our own brain, coined on the Anvil of our own inventions, are not Cum gratia & privilegio. God's pure truth must be dispensed, and all the truth, and nothing but the truth. So help us God. Secondly, this nearly concerns all Hearers, that Use 2 they receive nothing into their heads and hearts but what they find Seen and allowed, and published by Authority. To the Law and to the Testimony o Isay 8.20. , (said the Oracle of God of old) If they speak not according to this Word, it is because there is no light in them. This is the touch by which all Doctrine must be tried. If we have authority of Scripture for our propounded points (it being rightly understood) than we have authority from God himself for the delivery of it, else not. Too to blame then are our over-credulous multitude, who hand over head admit and receive for Orthodox whatsoever is propounded unto them by their teachers; and think this is a sufficient warrant for any point they hold; Our Minister said it, or such a Preacher delivered it in a Pulpit. jer. 23.16. As if there were not some who run before they are sent, and publish the visions of their own brain, prophesying that which God never spoke. In matters civil we are more cautelous and wary; no gold (almost) we take before we have tried it by the touch, or weighed it in the balance; and what's the reason? because there is much of it light and naught; yea hardly we will take a groat without bowing, bending, rubbing it, and the like, being therein oftentimes overcurious: But in religious matters which concern our faith and soul's salvation, we are over-carelesse, albeit we are forewarned p 1 john 4.1. of many false Prophets that are gone into the world, and therefore willed not to believe every spirit, but to try the spirits whether they be of God. This is a great, yet common fault amongst us. Were he q Gal. 1.8. an Angel from heaven that preacheth to thee, yet art thou bound to look into his Doctrine and examine it, and not to take it upon credit without he bring sufficient proof and warrant for it. By virtue of our place we challenge Audience; harken to a matter you must because we say it; but we cannot by and by challenge Credence; for you may not believe it until you know upon what ground we speak it. And therefore like good Beraeans see you search the Scriptures whether these things be so. Acts 17.11. The Matter Subject of this Song is the last thing to be considered in the Prooem: the text saith it is Text. Touching his Vineyard] Of which Vineyard we shall hereafter speak more largely. In the mean time this observe we: Doctr. Ministers ought to spend their pains especially for the Churches good. The good of God's Church is the subject of a Preachers labours; that is it whereupon he must especially attend, as did our Prophet, whose Art, wit, learning, time, and pains, was especially spent about that which might make for the welfare of God's Vineyard. Hereunto tends that exhortation of the Apostle, r Rom. 12.7, 8. Let us wait on our ministering: he that teacheth, on teaching: or he that exhorteth, on exhortation: with which duty he straightly chargeth Timothy, and us in him, s 1 Tim. 4.13, 14, 15. Give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee: Meditate upon these things: give thyself wholly to them. Preach the word, be instant in season and out of season, etc. And according to this Doctrine was his and the other Apostles practice, who would not admit any other charge to be joined to their Ministry, no not the Office of Deacons, but laid the charge of providing for the poor on others; Acts 6.2. thinking it not fit to leave the word of God to serve tables. Reas. And did we but consider the weightiness of the calling, we would soon confess a Minister had little need to employ himself in any by-affaires: For as it is an honour, so it is a burden, and such a burden as is too much for half a man, Humeris angelorum formidandum. 2 Cor. 2.16. Object. it requires the whole man, yea the strength and ability of Angels to stand under it; and therefore saith the Apostle, who is sufficient for these things? But Saint Paul exercised a manual occupation and became a Tentmaker, labouring with his hands, and that after he was called to his Apostleship. And so Saint Peter and others were fishers and followed fishing. I grant, the Apostles did so, Answ. but it was only in case of necessity, in time of the Church's wants and poverty, to the end they might support the need and necessity of it, as also, that they might cut away all occasion from them who watched for an occasion, whereby they might disgrace them and win credit to themselves. And thus for a Minister to join another calling to his calling, when he is not able to maintain his charge, and in the general want and poverty of the Church, it not being able to maintain him and his, cannot be thought unlawful: But where there is a Church well established and reform, this cannot be allowable. This Doctrine likewise (like Rebecka's womb) doth Use 1 twin: it affords a double use, one to us who are the Lords warriors, that t 2 Tim. 2.4. we entangle not ourselves with the things of this life. The Lord hath laid a heavy burden upon thy shoulders, couch not down with Isachars Ass to receive any other load. What a shame is it for to see a Minister to turn Farmer, Grazier, Physician, or the like, and all for a little pelf? so loading his mind with the burden of cares and covetousness, as if he were exonerated of the burden of the Gospel? May we not well wonder with Synesius how becomes to gain so much leisure as to serve two Masters, God in Choro, Epist. 57 and Mammon in Foro? I know there is a care of secular affairs belonging to us: For a u 1 Tim. 3 4, 5. 1 Tim. 5.8. Bishop must be able to rule his own house honestly. And again, if there be any (without exception) that provideth not for his family, he denieth the faith, and is worse than an Infidel. But these things must not hinder our constant care for the welfare of God's Vineyard. Neither do I think it a thing unlawful for a Minister to study Physic, or have to do with some other calling; for (besides in the forenamed cases) so it be at spare hours, Horis succisivis. and used rather as a recreation than occupation, it is allowable: yet still Divinity must be our most and mainest study, Maior pars vitae atque ingenij huc s●et. that we may save and win souls to God. Let us then that are Ministers of God's word, neither be idle nor ill occupied: and when we are about any thing which belongs not to our calling, then remember we the check that Christ gave to Peter, * john 21.21. Clericus in oppido, Piscis in arido: Age quod tui muneris est: verbi es Minister, hoc age. What is that to thee? The Church is thy proper element, and the Pulpit thy right ubi: the Temple should be the centre of all thy circumference. Do that which belongs unto thy Office, as Valentinian said to Ambrose; Thou art a Minister, mind thou that. Use 2 And now for our people, this use concerneth them. I doubt not but you will subscribe to what hath now been taught, and say, Thou hast well said in all that thou hast spoken: but now mark your duties; for if this be so, then ought you so to provide for your Ministers and their families, as that they may have no cause to divert their studies. In 1. ad Tim. A necessary living (saith Chrysostome) ought plentifully to be ministered unto your Teachers, lest they should be discomfited, and that they might not deprive themselves and you of great things, while they be busied about the smallest. And surely this is one of the blemishes of our Church, that many well-deserving Ministers are of necessity compelled to leave studying of Sermons, and study for bread to put in their own and children's mouths. What Vocation is there in this land (honest in itself, and industriously followed by the professors of it) wherein a man may not live, and leave well behind him for the maintenance of such as shall ●ome after, Dat Galenus opes, that justinianus honores. except only in the Ministry? Physic and Law bring wealth and honour, but Learning follows Homer with a staff and wallet; the study of Divinity brings contempt and beggary. Look how it was with the jews under the tyranny of Egypt, Exod. 5. so is it now with us; when we should make brick, work in our profession, we are enforced to gather straw, seek out for sustenance; and yet if our tale of brick be not made up, we are cried out upon for being idle. But God hears our cries, and will one day plead our cause. In the mean time let such places and Parishes as would have their Ministers thus to follow close their callings, see that they so provide for their certain maintenance, as that they may without distraction follow it. We have done with the Prooem: Now we come to the Poem or Song itself. My well-beloved hath a Vineyard in a very fruitful hill, Text. etc. Wherein is set forth God's great love towards his people Israel and judah; and their horrible ingratitude and disobedience towards him; together with their fearful and final ruin, for that their disobedience: All which is darkly and obscurely propounded under a continued similitude or allegory of an unprofitable Vineyard which did not answer the cost and expectation of the Vinitor by bringing forth of fruit x Heb. 6.7. meet for him that dressed it. In opening whereof we need not doubt of finding out the true and proper sense and meaning in the General; as who this Vinitor is, and who the Vineyard, and what the fruit; these being explained and expounded by our Prophet, vers. 7. But in the Particulars there is question: As, what is meant by Hill, Fence, Stones, Plant, Tower, Winepress: forasmuch as these parts are not followed by him, and are diversely interpreted by Expositors. By Hill some understanding the field of this world: others, the city of jerusalem, which was higher than all other Cities and the Country thereabouts: And others, the Land of Canaan, a land flowing with milk and honey. By Fence or Hedge, some understand the Law which was given by Moses, whereby the people of Israel were fenced in and kept within compass: Others, the Covenant which God made with his people the jews, wherewith he did hedge them in unto himself to be his peculiar people: And others understand thereby the Divine protection; by which as by an hedge the Lord did continually protect his people. By Stones, some understand their wicked Kings; (Saul, Ahab, and the rest) who by their wicked practices did hinder the growth of God's Church: Others the Gentiles and Heathen people (the Canaanites, and Hittites, with the rest) whom the Lord cast out before the people of Israel: Others understand thereby, all kind of Idolatry, Errors, Abominations, which the Lord purged his people from: And there are some others, who by stones, understand the Wall wherewith the Lord did make the fence or h●dge, and that because the y Sakal] in Piel. word here used, signifieth as well to build with stones, and gather them together for that end, as to remove stones. By the choice Plant, some would have the Lord jesus to be meant, and that because the Prophet speaketh in the singular number, both in the Parable and in the exposition of it. He saith not, Vines or Plants, z Sorec Isch jehudah. but a Vine or Plant; and the man of judah, not the men of judah: Others understand thereby, the best and choicest persons amongst that people, especially them of the house of judah (as David, Solomon, and the rest) whom God had chosen and endued with an excellent measure of his Spirit, for rule and government: and others understand it more largely, for the whole body of that people, the stems, and branches, of Abraham, Isaak, jacob, those honourable Plants. By Tower, some understand their Prophets, Priests, and Princes, whom the Lord gave unto them, to watch (as out of a tower) over them for their good: Others would have us understand thereby jerusalem, that great Metropolitan City of the jews: And others, the Temple which was built therein. By Winepress that was therein, some do understand the Doctrine of the Prophets, their exhortations and reprehensions, whereby they did labour to bring the people to repentance: Others, Passions and Afflictions, which the Lord laid upon them for their sins: And others understand thereby, the Altar in the Temple, upon which they did offer up their sacrifices and oblations. Thus we see the diversity of opinions concerning these particulars, and the variety of paths wherein our Interpreters walk; so that it is no easy matter to take the right: yet amongst all, I had rather follow them, who by this fruitful Hill, understand the Land of Canaan: For of it the Scripture thus speaketh; a Deut. 11.9, 11, 12. The Land whither you go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. A good land and large, flowing with milk and honey. By Fence or Hedge, his mighty protection, whereby he defended and preserved his people from all their enemies. This was that hedge which the Lord made about b job 1.9. job, and about his house, and about all that he had on every side. And this hedge did the Lord promise to make about c Zach. 2.5. Psal. 90. jerusalem, so that none should hurt it. Of which Fence read at large, Psal. 90. By Stones, the Canaanites, and Hittites, of whom David thus speaketh: d Psal. 44.2. Thou didst drive out the Heathen with thy hand, and plantedst them, thou didst afflict the people and cast them out. Of which Stones ( e Alphons. Salm. in parab. vincae. Matth. 21. say some) john Baptist speaketh, when he telleth the jews (bragging they had Abraham to their father) f Matth. 3.9. that God is able of these stones to raise up children unto Abraham. (But that I deliver not for doctrine.) By choice Plant, the seed of Abraham, Isaak, jacob, the men of Israel, and judah, as appears verse 7. One number there being put for another, Per Synecdochen. the singular for the plural; a thing usual in Scripture. And thus we read: g Psal. 80.8, 12. Thou hast brought a Vine out of Egypt, thou hast cast out the Heathen and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly Cedars. She sent out her boughs unto the Sea, and her branches unto the river. And elsewhere thus: h jer. 2.21. I had planted thee a noble Vine wholly, a right seed: How then art thou turned into the degenerate plant of a strange Vine unto me? In both which places the people of Israel are meant. By Tower, the glorious Temple that was in jerusalen, that stately edifice or building; according to that of the Prophet; i Psal. 78.69. He built his Sanctuary like high Palaces, like the earth which he hath established for ever. And so is it termed elsewhere, k Mic. 4.8. A Tower of the flock, the strong hold of the daughter of Zion. By Winepress, the ministry of the Prophets, and the discipline of the Church, whereby the fruits of true repentance were pressed forth; and they caused to bring fruits of new obedience to the glory of God, and their own souls good. And this is the sense (amongst all the former) I approve and fasten on, as judging it to be the best, and least dangerous; it being consonant to other Scriptures, as I have before showed. However I intent not to dwell on it, nor largely to insist on every one of these particulars, but will content myself with pointing at some general observations, arising most naturally and clearly, when I come to the handling of them. Now for the Parts. Division of the second general part. In this Song or Poem there is considerable, first, a Parable, vers. 1. 7. Secondly, the application of it, vers. 7. The Parable is briefly propounded, vers. 1. and then more largely prosecuted from the second verse unto the seventh. In the Proposition of it we have, 1. The Vinitor, 2. and his Vineyard, generally to speak of. Text. My well-beloved hath a Vineyard] By well-beloved he meaneth God himself, as before we have seen: And by vineyard he meaneth the Church visible, as in the application, vers. 7. we may see. By which similitude the nature and condition of the Church is l Psal. 80.8. jer. 2.21. Matth. 21. john 15.1. usually set forth in Scripture, and by none more: For indeed there is no earthly thing that doth better resemble it, than a vineyard doth; as will appear if we compare the one with the other, either in general, or more special respects. And first more generally. A Vineyard we know is a place severed and hedged in from the open champain or common. It doth not of itself spring up, or naturally glow; but it is planted by hand and Art, and so it is made a Vineyard: And thus the Church is called and separated from the rest of the world both in life and conversation, and is gathered by the word. m Deut. 14.2. Thou art an holy people unto the Lord thy God (saith Moses) and he hath chosen thee to be a peculiar people unto himself above all Nations that are upon the earth. And again; n Levit. 20.24, 26. I am the Lord your God which have separated you from other people. This is that Solomon saith, o Cant. 4.12. A garden enclosed is my sister (whereby he understands the Church) my spouse: A spring shut up, a fountain sealed. And this our Saviour telleth his Disciples, p john 15.19. Ye are not of the world: I have chosen you out of the world. Thus we see God hath taken it in out of the vast wilderness of this wretched world, and hath imparked it with the pales of his mercy, and separated it from all other grounds whatsoever, to be a Vineyard for himself. Secondly, a Vineyard requires great pains and diligence after it is once planted; and stands in need of daily husbanding and dressing; no field more: And thus the Church of God requires daily looking to; there must be pruning, propping, weeding, stoning, and continual watering by the preaching of the word, else all will run to ruin. And therefore when our blessed Saviour ascended up on high, q Ephes. 4.11, 12. he gave some to be Apostles, and some to be Prophets, and some Evangelists, and some Pastors, and others Teachers; and all was to husband his Church, that it might be brought unto perfection, to which it cannot very suddenly be brought. The hardness of our hearts, the flintiness of our affections, and the sticking weeds of wickedness, are not at one instant, but by degrees removed: Should then the husbanding of it be neglected, it would soon decay; and the estate of the Church would prove worse than the estate of a No-Church. A Vineyard of any other field is most subject to be wasted by wild beasts; and lieth open to the prey of many kinds of spoils, and that in regard of its pleasant shadow and sweet fruit: So the Church of God of all other places and societies, is exposed to greatest dangers. There r Cant. 2.15. old Fox and his young Cubs study to destroy the Vines, and lay this Vineyard waste. It is like s Cap. 2.2. a Lily amongst thorns, assaulted on the one side by unbelievers, and on the other side by misbelievers: On the right hand by the contentious oppositions of Schismatics, and on the left hand by the blasphemous propositions of Heretics: openly wronged by cruel Tyrants; secretly wringed by backbiting hypocrites. t Psal. 94.5. These break in pieces thy people, O Lord, and afflict thine heritage. Would any man take the Church's picture? then let him, saith Luther, u Loc. come. tit. de persec. verae Eccl. paint a silly poor maid, sitting in a wood or wilderness compassed about on every side with hungry Lions, Wolves, Boars, and Bears, and with all manner of cruel and hurtful beasts, and in the midst of a great many furious men, assaulting her every moment and minute: for this is her condition in the world. And what is the cause of this her trouble and molestation? * Psal. 11.3. What hath the righteous done? Surely godliness and grace is that which breeds the quarrel. t justus quia iustus, Christianus quia Christianus. Aristides must be banished out of Athens because he is just, and Christians must be thrown to the Lions because they are Christians: x Reuel. 12.17. The Dragon is wrath with the woman, and makes war with the remnant of her seed (mark now the reason) because they kept the Commandments of God, and had the Testimony of jesus Christ. A Vineyard of any other possession, is most dear to him that holds it; that he will not part withal on any terms. The Lord forbidden it me y 1 Kings 21.3. (said Naboth to Ahab) that I should give the inheritance of my fathers unto thee. Thus is the Church more dear and precious to the Lord, than all other societies in the world. z Psal. 87.2. He loveth the gates of Zion more than all the dwellings of jacob. It a Isay 43.4. is precious in his sight: He will give men and people for her life: b Cap. 62.3. It is a Crown of glory in the hand of the Lord, and a royal Diadem in the hand of her God. Hence it is called, c Isay 49.22. The beauty of the earth; The standard of the Nations; d Matth. 4. The holy City; e Reu. 21.2.19. A city whose walls and gates are of precious stones, and the streets of gold. f Cant. 2.1. The rose of the field: The Lily of the Valleys: g and 4.13, 15. The fairest amongst women: An Orchard of Pomgranats: A Fountain of Gardens: A well of springing waters. And being compared with other societies, h Cap. 2.2, 3. As a Lily amongst thorns, and like the Appletree amongst the trees of the Forest. So then by all these comparisons it is evident, that there is no society in the world so excellent, none so worthy, none so amiable, none so lovely, none so dear, none so precious unto the Lord, as is his Church. And thus in general we have seen what excellent proportion and congruity there is between them, and how lively by a Vine-yard the nature and condition of the Church visible is set forth. Now (more particularly) if we compare the Church and the Vine itself together, we shall find the resemblances manifold, either in respect of the Root, or of the Branches, or of the Bank, or of the Wood, or of the Leaves, or of the Fruit, there being no property in the one, which is not (in a sort) answered in the other. For the Root; Qui viret in folijs venit à radicibus humour. that we know sendeth sap to every Stem and Branch, whereby they flourish and bring forth fruit, and unless they continue in the root, they can never thrive nor prosper, for thence it is whence they have their moisture: Thus the Church and every true member of it receiveth the life and sap of grace from jesus Christ, who is the root, and into whom the multitude of true believers are engrafted, whereby they grow and bring forth fruit to God. So that unless they continue in him they cannot prosper, but must needs fade and whither, according to our Saviour's speech: i john 15.4. As the branch cannot bear fruit of itself except it abide in the Vine; Vers. 5. no more can ye except ye abide in me. I am the Vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit: for without me you can do nothing. Vers. 6. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them up and cast them into the fire, and they are burned. In the Branches there is great resemblance diverse ways. 1. There are many branches in the root, yet all make but one Vine: so all the faithful in the congregation, and all the congregations of the faithful in the whole world make but one only Church. And albeit there are k Cant. 6.8, 9 threescore Queens and fourscore Concubines, and Virgins without number, yet (saith Solomon, speaking in the person of Christ) my dove my undefiled is but one. And so witnesseth S. Paul, l 1 Cor. 12.20. Now are they many members, yet but one body: One, as sucking sap from one and the same root; living by one and the same spirit m Ephes. 4.4. and ruled by one and the same head, Christ, blessed for ever. But of this more hereafter. 2. All the branches of a Vine (though they seem to stand alike in the stock) are not alike fruitful, neither do they all draw sap and moisture from the root; for as some are fruitful and flourish, so some again are barren and whither, which are cut off and cast into the fire: Thus is it in the Church visible; all the members thereof are not alike incorporated into the root, through the invisible bonds of the spirit, neither do they n john 15. bring forth fruit in him. Some there are who are only externally engrafted; others there are who are also internally. The former sort are such members of the Church visible, who by external baptism have given their names to Christ, and so entered into the profession; yet indeed are not Christ's, because they have not the Spirit of Christ: for though they are baptised with water, yet they are not with the holy Ghost. They have john's baptism, but not Christ's baptism. This kind of Sacramental engrafting will suffer a cutting off o john 15.2. , because they have not the sap of grace ministered unto them from the stock of life, but are as dead trees and branches. The other sort are they who besides the outward engrafting are also inwardly engrafted by the holy Ghost into the stock Christ jesus, and do live in him, and grow in him, and bring forth fruit to the praise of his name. Notwithstanding both these sorts as they communicate together in the outward bonds of one profession, as they visibly continue together like one visible body upon that one root Christ jesus, on whom they all outwardly profess that they depend, as on the fountain of their sap and life, so they both together make this visible Vineyard and Church on earth. 3. There is no branch of any tree that exceedeth it, Sine modo crescunt. Pliny. in growing and spreading forth itself: in one week, yea night, how exceedingly is it shot? So the true members of the Church exceed all others in growth, in grace; they are still spreading forth their branches, growing from one degree of grace unto another. They are all for Addition and Multiplication, nothing for Division or Substraction (except in evil.) Virtutes Christianae sunt copulativae. They sing the song of degrees, adding to p 2 Pet. 1.5. Faith, Virtue; and to Virtue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, brotherly-kindness; and to brotherly-kindness, Charity. They be not like the old Moon in the wane, but like the new ever in her increasings. 4. The branches of the Vine grow the better for their pruning, and not the worse; bringing forth (after it is cut) more and better grapes, not worse nor fewer: Thus the Church, and true members of the Church, the more they be afflicted the more they flourish, as q Exod. 1.2. the people of Israel under Pharaohs tyranny, the more they were oppressed, the more they multiplied and grew. Thus the Church of God ever riseth in its ruin, Sanguis martyrum est semen Ecclesiae. prospereth in its persecution. The blood of Martyrs is but the seed of it, and the chopping off their heads but as the pruning of this Vine. And as joseph said, so may every true Christian say; The Lord hath made me fruitful in the Land of my affliction. r Rom. 5.4, 5. Their tribulation worketh patience; and patience experience; and experience hope; and that maketh not ashamed. And thus for the resemblance in the branches. Now in the Bark or Rind let us compare them: we see that the Bark of the Vine seemeth more withered & dry than the Rind or Bark of any other Tree whatever: yet it hath plenty of sap and abundance of moisture under it. Thus the Church of God seems black and deformed outwardly to the world's eye (which only beholdeth and judgeth the Rind) by reason of the scorching heat of persecution; yet she is inwardly glorious and beautiful, for there the invisible graces of Faith, Fear, Hope, Love, Patience, Holiness, are hid. This shows the Psalmist: Psal. 45.13. The King's Daughter is all glorious within: and the Church maketh this confession of herself; t Cant. 1.5, 6. I am black but comely, oh ye Daughters of jerusalem, as the tents of Kedar, as the curtains of Soloman. And this is the cause that her mother's children look upon her and are angry with her. In the Wood, let us see what likeness we can find: 1. That we know is the weakest and feeblest wood of any other. The trees of the Forest are strong and tall, but the Vine so weak that it cannot bear up itself without a stay or prop. Thus the Church of any society is least able to help itself, it cannot stand against a storm without the prop of God's protection, by reason of her natural weakness. It is u Isay 33. a weak tent in itself not fortified with any walls: A small flock of sheep very impotent and feeble. * Zeph. 3.12. An humble and poor people; yea a very worm, for so the Lord calleth her, x Isay 41.14. Vers. 10. Fear not thou worm jacob, and ye men of Israel: I will help thee, saith the Lord: Fear thou not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee, yea I will help thee, yea I will uphold thee, etc. Thus God's y 2 Cor. 12.9. strength is made perfect in the Church's weakness, by his power is it sustained, on her beloved she is z Cant. 8.5. fain to lean, coming out of the wilderness of this world. The Altar of the Sanctuary, which at the base had Lions of brass for supporters of it, we may well think was a type of this. Secondly, unless it bear grapes it is the unprofitablest wood of any: a Ezek. 15.3. Son of man (saith God to Ezechiel) what is the Vine-tree more than any tree, or than a branch which is amongst the trees of the Forest? Shall wood be taken thereof to do any work? Or will men take a pin of it to hang any vessel thereon? Vers. 5. Behold when it was whole it was meet for no work, etc. Thus the wood of this plant is meet for no use (being cut down or taken from the root) it is only fit fuel for the fire. This is the condition likewise of all barren and fruitless professors, they are good for nothing but to be fuel of God's wrath. But of this hereafter. In the Leaves likewise the resemblance is excellent: 1. the leaves of the Vine are good for shadow b Hos. 4.13. , every thing delights in the heat of Summer to harbour under their shade: And thus however the Church and members of the Church are persecuted and afflicted by the wicked, and well cudgeled, as fruit trees are in Summer; yet in the day of trouble their shadow is good, then can the wicked run to them for shelter. Thus Pharaoh and his Courtiers in the evil day can send for Moses and Aaron c Exod. 9.27. , and desire them to pray unto the Lord that there be no more mighty thunders and hail, etc. So d 1 Sam. 24.21. Saul in foul weather runs to David; and jeroboam e 1 King. 13.6. to the man of God; Belteshazzer f Dan. 5.12, 13. to Daniel; Zedekiah g jer. 37.3. to jeremiah; the fools h Mat. 25.8. Virgins to the wise. These besides many more that might be reckoned, have found the best harbouring to be under their shade, and that no leaves could so well keep off a storm of vengeance as these leaves could. Themistocles though he were banished in peace, yet he was sent for home in war. And so the godly, though they be passed over in the days of pride, yet when the showers of God's wrath shall fall, than they and their shadow shall be more regarded. 2. The leaves of the Vine are good for medicine, they are very profitable and of excellent use, for healing wounds, cleansing sores, if they be taken and applied. The fruit thereof shall be for meat, (saith Ezechiel speaking of the Church) i Ezek. 47.12. and the leaf thereof for medicine. Thus the very outward profession of a Christian, the very leaves and outward carriage of the godly is for medicinable use; hereby many have been healed, thousands have been won to k 1 Pet. 2.12. a love and liking of the truth. Thus Lucianus an ancient Martyr, persuaded many Gentiles unto the faith by his grave countenance and modest disposition, insomuch that (as it is recorded) Maximinus that persecuting Emperor durst not look him in the face for fear he should turn Christian. And so mention is made by Beda l Eng. Hist. lib. 1. cap. 7. , of one Alban, who receiving a poor persecuted Christian into his house, and seeing his holy devotion and sweet carriage, was so much affected with the same, as that he became an earnest professor of the faith, and in the end a glorious Martyr for the faith. And so their words, they have a healing quality with them if they were applied, they tend to the m Ephes. 4.29. edification and n Pro. 10.21. feeding of many, and minister o Colos. 4.6. grace unto the hearers, as the Apostle speaketh. p Psal. 37.30. The mouth of the righteous will speak of wisdom (saith David) and his tongue talketh of judgement: They are sometimes persuading, sometimes instructing, sometimes admonishing, sometimes comforting, other whiles praying, all tending to the healing of wounded and distressed consciences. And thus in this we see a good agreement. Now lastly for their fruits; and first for the quantity, then for the quality of it: The Vine we know beareth first plenty of fruit; it beareth in bunches and clusters many Grapes together: So the Church aboundeth in good works q 1 Cor. 15.58. , being filled with the fruits of righteousness r Phil. 1.11. , as the Apostle speaketh to the Philippians, s john 15.5. bringing forth much fruit, as our Saviour testifieth of his Disciples. Full of mercy and good works, t jam. 3.17, 18. without partiality and without hypocrisy (as Saint james saith) which fruit of righteousness (as he further speaketh) is sown in peace of them that make peace. Thus they bring forth Grapes in clusters, united in the bond of peace and love. 2. The Vine beareth Pleasant fruit: no fruit more delectable to the taste, than is the Grape; nor more comfortable to the heart, than is the Wine made of the Grape: u judg. 9.13. Should I leave my Wine which cheereth God and man (saith the Vine to other trees in the Parable.) And so the fruit of Christians: How do their works of love and mercy refresh the bowels of the Saints distressed, brethren afflicted? How do their fruits of justice and equity ease and relieve the oppressed soul? How is God glorified; * john 15.8. Angels and men rejoiced by the fruitfulness of these trees of righteousness? when as the fruit of other trees and plants is but bitter fruit, fruit unto death, x Rom. 7.21. as the Apostle speaketh. In diverse othet particulars the comparison might be followed; but I desire not to be more curious than profitable. By this that hath been said, we cannot but see the aptness of the similitude. Now to some profitable observations. And first something may be noted in general, in that the Prophet useth a Parable or Similitude, and that from a Vine or Vineyard (a thing earthly and temporal) whereby he doth set out the estate and nature of the Church, together with God's care and cost for the welfare of the Church (things heavenly and spiritual. Doctr. It is lawful to make resemblances between things earthly and heavenly. As first: It is lawful to make resemblances and likenesses between corporal and spiritual, earthly and heavenly things for our better instruction. The Prophets and Apostles, and Christ himself that chief Shepherd of the Sheep, have used thus to teach. For proof read these places, amongst multitudes that might be brought: Psal. 92.12. Mat. 13.3.24.31.33.44.45.47. Luke 13.6. & 15. & 18. Use. Let Ministers wisely and soberly use this their liberty in teaching, for the edification of their hearers, whom (if they be of the weaker sort) let them not trouble with profound matters which they are not able to understand, but let us be content to use plain similitudes and homebred comparisons, fetched from leaven; from the meale-tub; or other domestical business; knowing therein we do no other than jesus Christ our great Doctor and Master himself did. We are called Nurses y 1 Thess. 2. : Now nurses are not ashamed (nay they rather delight in it) to condescend to the balbutient infancy of their nurcelings: And so let us; becoming (in this sense) Barbarians unto Barbarians. Habeo in abscondito quoddam ossum. Sic enim p●tuis lequam●er. Melius est ut reprehend●nt nos Grammatici, quam non intelligant populi. Aug. in Ps. 138. Thus learned Austin (as himself speaketh) choose rather to speak barbarously than finely, and to use the barbarous word ossum in his exposition, rather than the word os (though he allow it in the text, and so reads it) because (though it were not so Grammatical, yet) it was the more intelligible word, and he desired his people's profit, above his own credit; holding it better that the learned should reprove him, than that the ignorant should not understand him. So then let us preach (not as we are able to speak, but) as our people are able to hear z Mark. 4.33. john 16.12. , and as they can bear; remembering still that we must rather seek to make our people scholars, than to show ourselves scholars unto our people. Now in using of Parables, Similitudes, Allegories, etc. See my exposition on the Parable of the Prodigal, pag. 13, 14. these rules (as I have elsewhere showed) are to be followed. 1. That they be not fare fetched, but fitting for the matter in hand. 2. That they be borrowed from things well known, and easy to be conceived. 3. That we still have a care of the majesty of Scripture, avoiding all ridiculous and base stuff. 4. That we use them rather for instructing of life, than for proving any point of faith. 5. That we turn not all into Allegories to the destroying of the letter, which was Origens' fault. 6. That they be quickly dispatched, and not too much insisted on. Let Hearers learn, not to despise their Ministers for Use 2 their plainness, but (if any) themselves for their childishness, who must be thus lisped to. Seek not so much to have thy ear tickled, as thy understanding enlightened. The painful Bee passeth by Roses and Violets, and sits upon Time; so shouldst thou rather choose to feed on plain and wholesome doctrine (though hot and biting) than on the quirks and flowers of man's invention. In a word, learn evermore to judge that Sermon best (though plain) whereby thou understandest most. And so much for this first point. Now hear a second. There is no earthly thing which may not be apllied to some special use for our edification in grace. Doct. Things earthly should teach us things heavenly. Things earthly may put us in mind of things heavenly; things natural of spiritual. What is there in this world that hath any being, but may read to man a Divinity Lecture? From the highest Angel to the lowest worm, all teach us somewhat. The Sun, Moon, Stars, are good Schoolmasters: a Psal. 8.3, 4. When I behold thy Heavens, the works of thy fingers, the Moon and the Stars which thou hast ordained: What is man, say I then, that thou art mindful of him, or the son of man that thou so visitest him? Thus b Psal. 19.1. the Heavens preach the glory of God, and the Firmament showeth his handy work. So the Fowls of the Heavens; c jer. 8.7. The Stork knoweth her appointed times, & the Turtle, and the Crane, and the Swallow observe the time of their coming. These may teach us to know the day of our visitation, and the judgement of the Lord. The beasts of the field likewise may instruct us: d Isay 1.2. The Ox knoweth his owner, and the Ass his master's Crib: By them may Israel be schooled and learn obedience. Yea of the little Ant or Emmet may man be taught providence. e Pro. 6.6. Go to the Ant thou sluggard, consider her ways, and be wise, which having no guide, overseer or ruler, provideth her meat in the Summer, & gathereth her food in the harvest. And as the creatures, so may every action and ordinary occasion be applied to good purpose. The Husbandman breaking up his ground, teacheth us the necessity of Repentance, & calleth upon us for the f jer. 14.4. breaking up the fallow ground of our hearts: His g Mat. 13.3. casting in his seed, and sowing of his field, showeth us the nature of the word; the necessity and utility of the same. The h 1 Cor. 15.37. Corn dying and fructifying, preacheth to us that Article of our faith, The resurrection of the body. The beholding of i Mat. 13.25. tares and weeds in the field, may instruct us of the state and condition of the Church militant. Vers. 45. The Merchant searching for pearls, and paying dear for that of price, should remember us of a fare more precious pearl. The Gospel, of the Kingdom which we should highly rate, and sell all to buy. k Mat. 7.9, 10. children's ask for bread or meat at their father's hands, and the Father's readiness to give them what they ask, may teach us our duties towards God, and set forth the readiness of God's love to us. l Psal. 123.2. Servants waiting upon their Masters, and Maids attending upon their Mistresses, should teach us to wait upon the Lord our God until he have mercy on us. Thus God's wisdom is in this kind remarkable; directing us by all things that may run into our senses, to raise us furtherances in spiritual things. Yea not only things lawful, but we shall find likewise that things sinful and unlawful afford resemblances to admonish of duty. The employment of our gifts to the glory of the bestower, we have pressed by resemblance of the m Matth. 25.27. Usurer's cursed courses; Wisdom to provide for everlasting Tabernacles, by liberality to the poor Saints is taught us, n Luk. 16.8, 9 by the unjust policy of the deceitful Steward. o Matth. 24.43. Watchfulness for the sudden coming of Christ, by the unexpected coming of a thief to his prey. In a word, there was nothing which our Saviour could hear, or see, or do, but he made spiritual use of it, and took occasion thereby to administer heavenly instructions unto his followers. Thus we have seen this truth proved: now let us hear it further applied. This may serve for our Humiliation, seeing that by Use 1 our sin and apostasy we are degraded beneath the beasts and become their scholars. Our father Adam was made Lord of the creatures, and by the knowledge wherewith God endued him, he knew the Lord and the creature also. Gen. 2.19, 20. At one Court he imposed names to them all, according to their kinds, as knowing them better in their nature and virtue, than they did themselves. The knowledge which he had of God, led him to this knowledge of the creature, and it was not by the creature that he learned the knowledge of the Creator. But by sin man falling away from God, he hath so far degenerated from his own kind, as that he is now become inferior unto them, and they (as Balaams' Ass) can teach their master. Numb. 22.28. To the school of the creature is man now sent, and put back (like an idle truant) to his A.B.C. to learn the glory, goodness, and providence of the Creator, by looking upon it; neither are we able to learn so much as the creature can teach us when we ply our lesson hardest. Consider we how fare the creature doth excel man; Nos aper auditu praecellit, aranea tactu, Vultur odoratu, lynx visu, simia gustu. and that not only in natural faculties, as the Ape in tasting, the Spider in touching, the Lynx in seeing, the Boar in hearing, the Vulture in smelling, etc. (wherein we come not nigh them) nor yet only in natural gifts and qualities of the body; as the Horse in strength, the Roe in swiftness, the Lion in courage, etc. (wherein we are not able to compare with them) but also they fare excel us in many virtues; as the Dove in simplicity, the Stork in kindness, the Dog in fidelity, the Ox and the Ass in thankfulness and obedience; in all which we come fare short, and wherein they may become our Tutors. Not to speak of the Spider, which (say some) taught man first to wove; nor of the Eagle, which (say others) taught man first to build; nor of that same Egyptian bird Ibis, which (as others hold) gave knowledge to Physicians how to use the glister (for these are but conjectures.) We have seen enough to humble us, yea even the proudest of us, seeing in many good things they now excel us, though indeed in vice and evil we excel them all, being by our sin become more cruel than the Wolf, more crafty than the Fox, more envious than the Serpent, more venomous than the Adder, more proud than the Peacock; yea all vices which are but several in beasts, are mustered and trooped together in us. And this is our natural condition. Use 2 It may serve likewise for reprehension, in that we have such empty hearts, and heads, when in every corner we have so many teachers to inform us and instruct us. The plea of ignorance is a common plea and goeth for currant: Alas Sir we are ignorant and not book-learned, we want teachers, etc. And this is the strongest pillar and prop that many have. But how is this possible? Du Bartas, 1. Day 1. Week. Hab. 2.2. Doth not the great book of the creatures (termed aptly by some, the Shepeards' Calendar, and Ploughman's Alphabet) lie open, in which even the most ignorant may run and read? Do not the Heavens and those celestial Orbs that are placed therein, plainly catechise thee in the first elements of religion, and teach thee that there is a God, Rom. 1.20. and that this God is but one, and that this one God excelleth all other things both in might and majesty, and that he will be worshipped, etc. And indeed, Vniversus mundus nihil aliud est quàm Deus explicatus. Cusan. job 12.7, 8. the whole world is nothing else but God expressed. Can men than plead ignorance? Ask now the beasts (saith job) and they shall teach thee, and the fowls of the air, and they shall tell thee: Or speak to the earth, and it shall teach thee, and the fishes of the Sea shall declare unto thee. Look above thy head, below thy feet, on thy right hand, and on thy left hand; all thou seest would enforce thee, if thou hadst a heart to learn. The rudest rustic hath his horse and plough, his earth and seed, to instruct him in his duty: All which leave not God without witness, leave men without excuse, Rom. 1.20, 28. as they did the Gentiles, who because they knew not God according to those means, neither honoured they him according to that natural knowledge gotten by those means, were given up to vile sins and grievous punishments. Oh then! that we were as ready to learn good lessons, Isay 1.5. Oneramus Asinum & non curat quia Asinus est. At si in ignem impellere, si in foucam praecipitare velis, cavet quantum potest, quia vitam amat & mortem timet. Bern. de diverse. 12. as these kind of tutors are to teach us them, how much better should we be than now we are? They will leave when they are corrected, but man waxeth worse and worse when he is reproved. We lay load upon an Ass (saith Bernard) and he careth not because he is an Ass; but if you offer to thrust him down some steep hill, or to drive him into the fire, he holdeth back and shuns it all he can, because he loveth life and feareth death: whereas wretched man, more blockish and senseless than the very Ass, more brutish than the brutishest of beasts, hath no fear nor dread of that which will be his eternal bane, and bring everlasting damnation upon him. And if such as do not further their salvation by the creatures are justly to be taxed; then much more cause have we to condemme such, as hasten their perdition by them, using or rather abusing them to excess and riot, eating to gluttony; drinking to drunkenness; spending their wealth to the maintenance of pride and wantonness. Surely the damnation of such sleeps not. Use 3 A third use is for Instruction, that we so use and behold things earthly, as that thereout we draw some heavenly lesson: for there is a double use of every creature: the one is natural, the other spiritual: If we content ourselves with the natural use without the spiritual, we do not take the one half of that comfort in the creature which God gave it for. And indeed what do we more than the bruit beast, which hath a carnal and natural use of the creature as well as we? Let us then no longer be like children who look upon the pictures and babies in their books, and gaze upon the gilded leaves and cover, never looking to their lesson which they should learn therein: But let us do as Travellers in a foreign country, make every thing we see a good instruction, and every action a stirrup to heavenly meditation; translating the book of nature into the use of grace: which unless we do, how can we comfortably thank God for the use of his creatures? they being by us but abused when they are half lost: Yea, God is wronged, and our own souls most of all injured when the creatures are so neglected. And therefore now at length (for better late than never) learn to pick your bones cleaner, and suck more sweetness out of the creatures than heretofore you have done. Text. My well-beloved.] We see then who was the Vinitor or Husbandman; and he was no other than this well-beloved, God himself. So then the point is evident: God is the Husbandman of his Church: Doctr. God is the Church's Husbandman. He it is that husbands it; p Isay 27.3. I the Lord do keep it, I will water it every moment (saith God) lest any hurt it, I will keep it night and day. And so S. Paul telleth the Church of Corinth, q 1 Cor. 3.9. that they were God's tillage or husbandry. This our blessed Saviour doth there intimate when he saith, r Matth. 15 3. Every plant that my Father hath not planted shall be rooted up: and elsewhere in plain terms avouch, s john 15.1. I am the true Vine, and my Father is the Husbandman. Thus the point is proved: & yet that it may be further cleared, a question would be answered; for some may demand, whether God's Ministers are not husbandmen? Quest. Are not they to t jer. 1.10. set, sow, plant, pluck up; and u Luke 13.7. Resp. to dress this Vineyard? How then can God be said to be the husbandman thereof? I answer, God is the principal, they are but subordinate and inferior, being called of him and set a work by him: they are not * 1 Pet. 5.3. Lords of the heritage of God, but servants and underworkmen, being taken in as x 1 Cor. 3.9. Labourers, who (when the even is come) shall from this Lord of the Vineyard y Matth. 20.8. receive their hire. God is the chief Lord and owner; he directs and rules the other, and prospers their work as it pleaseth him. So then the former point still remains good, God is the Husbandman of his Church. Now hear me thinks I have a good occasion to Use 1 speak something in commendation of this Vocation of Husbandry; seeing God singleth out this calling to set forth his own care and pains by: what exception can be taken against it, when God himselve highly honours it? Mercers, Goldsmiths, jewellers, and others of the like rank, are not so often mentioned in Scriptures as these are: neither doth God so much credit them, in so often resembling himself unto them. And yet alas! how is this profession disdained? and how are such contemned as hinds and clowns, etc. who are professors of it? And what man almost so mean, but he scorns to be of it or put his child unto it? and yet God himself assigned it to z Gen. 2.8. Adam; and a & 4.2. Adam made a choice of it for his eldest son. Surely it is righteous with God (as b Dod on Prou. 12. vers. 11. one saith well) that tillage is so much decayed, when it is no more regarded: and that there should be so much daily detracted from the employment of men, because there are so few men that are willing to be employed in it. But I am loath to step too fare out of my way to salute a friend. Use 2 This point sets forth unto us the excellent privilege and prerogative of the Church; forasmuch as it hath such a keeper and dresser as the Lord himself is, to watch over it and husband it: this is the Church's royalty, and who can compare with her herein? Neither is this prerogative merely titular, but very commodious and profitable: For he is not nonresident upon his garden, but he c Cant. 8.13. dwelleth in it to preserve and guard it by his power. Great was God's care for Israel's safety, as Moses showeth, for d Deut. 32.10, 11, 12. He led him about, he instructed him, he kept him as the apple of his eye. As an Eagle stirreth up the nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: So the Lord alone did lead him: But the ground of all was, The Lord's portion is his people, jacob is the lot of his inheritance. How blessed a thing than is it to be within the hedge and pale of God's Church? For than we see God becomes our husbandman; he protects us and defends us from all evils and dangers, and provides for us whatsoever shall be needful, as hereafter we shall see more lab●s●y and particularly. Use 2 And secondly, hence we may have a ground of trial whether we be true members of the Church of God or no: We may thus know it; if God's husbandry appeareth in our souls: And for this purpose hear a Parable, e Prou. 24.30, 31. I went by the field of the slothful, and by the Vineyard of the man void of understanding: And lo it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Thy heart is this field; examine now what grows in it: Do thistles grow in stead of wheat, and f job 31.40. cockle in stead of barley? (as job speaketh) Do the thorns and nettles of hardheartedness and hypocrisy, pride and blasphemy, profaneness and impiety? doth beastly drunkenness, filthy whoring and uncleanness, chambering and wantonness, or the like to these, cover the face thereof? why then be thou assured, an ill husbandman owes this ground; it is the envious man the devil that sows these seeds, and husbands such plaits as these. But on the contrary, is the fallow ground of thy heart turned up; and is the stoniness thereof taken away? Are those brambles and briars, (noisome lusts, and strong corruptions) which formerly grew therein, now weeded up, and cast out? And art thou fenced in with good purposes and resolutions for time to come? and doth this wall stand firm and sure? why then assure thyself thou art one of God's chosen closes; a true member of that Church whereof he is the husbandman; for he husbands it, and only it. And in that his tillage and husbandry is so effectual in thee, questionless thou art not only in it as many are; but of it as few are. Stick this as a nosegay in thy bosom. Thirdly, this may admonish every one that life's in Use 3 the Church, and profess themselves to be members of the Church, patiently to suffer themselves to be husbanded by the Lord; enduring all things with much meekness and quietness, which 〈◊〉 his wisdom hath ordained to break us up withal, and to make us fair and fruitful. The earth we see is cut and wounded with shares and cultures (and therefore called earth) yet is patiented to suffer it, and returns fruit to those that ploughed it. Let Earth teach Earth: Terra quam terimus, Terra quia teritur. the Earth we tear, may instruct terram quam gerimus, the Earth we bear, this lesson of contentedness. And let none think it is better to have their hearts lie waste than to be thus broken up; for a barren estate is a woeful and cursed estate, and there can be no comfort in it. Doth God then come unto thee himself with his pruning hook in his hand, and cut thee near, yea so near that in thy sense and judgement there is no hope of ever after flourishing? well, yet be content: for thus deals the Vinitor with the most generous plant; he oftentimes prunes it so close, as that in sense and reason it were utterly dead, and clean killed; yet it revives again, and after this, is more richly laden than ever it was before. And so, albeit m Heb. 12.11. no chastisement seemeth joyous for the present, but grievous; yet it afterwards bringeth with it the pleasant fruit of righteousness. Or doth he send his deputies the Prophets to thee with the plough and harrow of the Law, to break up that heathy ground of thy heart, and turn up the weeds of sin by the very roots, that they may never more revive? why then subject yourselves to be directed by their care and pains without repining; remembering still your hearts as of themselves will never yield any other fruit than weeds, or grass at the best: needs than must they be accursed, if you refuse to have them by these husbanded that they may grow fruitful. Use 4 Lastly, this may serve for a direction to us, to whom to go and make complaint when the Vineyard is wasted, or any way annoyed by the Boar of the forest, or wild beasts of the field; Make God acquainted with it, and tell the Vine-dressers, Gods Ministers, thereof, and will them tell their Mas●●● that he may take some order for his Vineyards safe●●. Yea dost thou or any other member of the Church need husbanding? Then go to God and tell him of the barrenness of thy heart, and with a holy boldness urge him with his care and pains: Say thus, or in this manner to him; Ah Lord, how barren is my soul of what is good? How fruitful is it in what is bad and naught? What ignorance, pride, senselessness, security, grows there, where knowledge, humility, zeal, patience, and other such like graces ought to grow? Now since thou hast taken the charge upon thee to be the Husbandman of thy Church and people, husband thou this heart of mine, and be mindful of me, oh my God: Let it not be thought an ill husband owes it, or one that is negligent and slothful in his business; but let thy care appear in dressing of it, that the fruits of all heavenly graces may abundantly spring forth and grow to the praise and glory of thy name. And so much of the Husbandman: A word or two of his Possession. Hath a Vineyard] This Vineyard is the Church, Text. as we have seen before, together with the reasons of the similitude: The observation is, The Church is God's heritage. Doct. The Church is God's inheritance. For the further proof thus we read; n Deut. 9.26, 29. Destroy not thy people and thine inheritance which thou hast redeemed: Yet they are thy people and thine inheritance which thou broughtest out. o Cap. 32.9. The Lord's portion is his people, jacob is the lot of his inheritance. p 1 Sam. 10.1. The Lord hath anointed thee to be Captain of his inheritance (said Samuel to Saul.) q 1 Sam. 26.19. They have driven me this day from abiding in the inheritance of the Lord (saith David.) r 2 Sam. 20.19. Why wilt thou swallow up the inheritance of the Lord (said that same wise woman unto joab when he battered the walls of Abel.) s Psal. 74.2. Remember thy congregation which thou hast purchased of old, the rod of thine inheritance, this Mount Zion wherein thou hast dwelled (saith the Psalmist.) And again, t Psal. 28.9. Save thy people and bless thine inheritance, feed them also, and lift them up for ever. Yea the Lord of Hosts shall bless saying, u Jsai. 19.25. Read Psal. 33.12. & 78 70, 71. & 79.1, 13. & 94.5. & 106.5, 40. Is. 47.6. jer. 2.7. & 3.19. & 12.7. 1 Pet. 5.3. Blessed be Egypt my people, and Israel my inheritance. Now for Use; let us hence take notice, whence it is Use 1 that the devil doth so molest the Church; and see the reason why the wicked do so afflict her: It is not so properly for their own sake as for the owners: They malign and spite it, because God doth countenance and grace it, as being the Lord and possessor of it. An envious man we know will mischief the bruit beast of him he bears a spleen unto; and will not stick to wrong his very dog, and all to despite the owner. Dost thou then persecute the Church, or any member of the Church? The more wretch thou, for let me tell thee, thy hate is not originally and properly to them, (pretend what thou wilt pretend) but to God himself, whose inheritance they are. Use 2 And secondly, seeing the Church is God's inheritance and peculiar possession, let none that profess themselves to be of the Church, give themselves from him to any other; but let us live to him, and die to him, for whose use we are enclosed. * 1 Cor. 6.19, 20. Ye are not your own, therefore glorify God in your souls and bodies (saith the Apostle) for they are his. If his; than not the worlds; nor the flesh's; nor the devils. Why then do we suffer these or any of these to sow tares and corrupt seed in God's closures? Why do we endure the plants of wickedness to be set in his field? And why do we bring forth fruit unto ourselves or any other, rather than unto him? Remember whose thou art, or at leastwise dost profess thyself to be; and be no longer for the weeds of sin; nor for voluptuous pleasures to feed on, as bullocks do on pasture land; but be thou God's garden of sweet flowers; his Vineyard of fruitful grapes; and bring all unto him for first fruits and tenths, that thou mayst be his blessed land and possession for evermore. Use 3 Lastly, this may assure us for our comfort, that seeing we are his heritage, he will not easily leave us nor forsake us, if we bring forth fruit unto him. x 1 King. 21.2, 3. Naboth could not be drawn to part with the inheritance of his Fathers, though Ahab made him never so large proffers for it; and much less will God who gave it for a law and ordinance, y Levit. 25.25. that none should sell away their inheritance for ever; but if in case that any of his people had sold away any part thereof, than he or his kin should redeem it again if they were able: And in case of inability, that which was sold should remain in the hand of him that bought it until the year of jubilee; in which year it should go out, and then every man should return again unto his own possession. Surely he that made this law will be mindful of it, and will not easily be driven to give over his own inheritance which he hath chosen: And if in case (for the barrenness thereof) he should forsake it for a time (as he did this people Israel) yet it would be but for a time, and nor perpetual: in the end he will return again unto his own. And thus much briefly for this point. Now further, in that the Prophet speaketh in the Present tense, My beloved [hath] a Vineyard: Albeit the whole Church of Israel and judah was at this time so generally corrupted, as that from the Crown of the head to the sole of the foot, there was nothing found but wounds, swellings and sores, full of corruption ( z Cap. 1. ver. 5. as he had before testified) we do observe, that Albeit a Church be corrupted with error and idolatry, Doct. A true Church may be corrupted with error & idolatry. yet it is still to be accounted God's Church, till he have divorced and forsaken her. Thus in the days of Ely a 1 Sam. 2.24.29. Israel was called God's people; and so his Church, albeit they were not then separated from all false ways, and Elyes' sons (sons of Belial, saith the text, b Ver. 12. who knew not the Lord) remained amongst them. So Moses calleth Israel God's people c Exod. 32.11. when he was upon the Mo●●t, & yet at that time they were in the very act of their Idolatry, which was not unknown to Moses, Vers. 7, 8. for God himself informed him thereof. So in this our Prophet's time, d Isay 1.21, 22, 29. & 2.6, 8. & 65.11. Cap. 1.3. albeit this people were sunk deep in rebellion and idolatry, yet for all that God himself doth call them his people, Israel doth not know, My people doth not consider. Turn we our eyes from the estate of the Church in these times to after times, as it was under the Gospel, and we shall see the truth of the point propounded. Look upon jerusalem in our Saviour Christ's time e Mat. 23.37. , and we shall see the eleven Tribes were become Apostates, and the Church amongst them was wonderfully corrupted both in Doctrine and manners, as appeareth f Mat. 5.21. by our Saviour Christ's severe reproof of both; yea the Temple itself g john 2.14. was almost become a den of thiefs, full of buyers and sellers. Yet at this time it was the true Church of God, else the Evangelist would never have called it h Mat. 4.5. & 27.53. the Holy City. In Saint Paul's time i 1 Cor. 1.1, 2. Cap. 5.1. 2 Cor. 12.20, 21. the Corinthians were called the Church of God, and yet at that very instant some of them were in an heresy; others in incest, and othersome that had not repent of their filthiness. Such was the estate of the Churches of Asia k Revel. 2. & 3. yet the title of true Churches were given to them. Use 1 Those therefore that condemn the Church of England for a No-church, and make a separation from it in regard of the errors and corruptions that are in it, are fare from the spirit of Christ, and the Prophets and Apostles, who never made any schismatical and bodily separation from any true Church, for the corruptions (though gross) that were therein found. I deny not but blemishes are in every Church; (for what Church ever breathed in so pure an air, as that it might not justly complain of some thick and unwholesome evaporations of error and sin?) but because our Mother wants some beauty, hath she lost her face? Because she is black, hath she no comeliness at all? What is it they charge us with, b● l See a little book set forth by the Separatists of the confession of their faith. with corruptions? (for fundamental error they can discover none.) Now do corruptions in a man make a false man; or a corrupt man? So that though they make the worst they can of our Church, they can make it but a corrupt Church, and not a false Church. We have the true Word of God preached, the true Sacraments of Christ jesus administered, which all Divines m Bucer. Martyr. Fagius. Caluin. Beza. Bullinger. Zanchius. junius. Rollock. in all the reformed Churches in Christendom, which now are or have been, do hold to be the infallible tokens of a true Church, and are reciprocally converted with the true Church: we maintain every point of the most ancient Creeds: we overthrow not the foundation by any consequence. And as yet we have not received a bill of divorcement. As for Discipline (the want whereof they charge us with) our Church is not destitute of it altogether: I would we had the execution of so much as our Church alloweth. Neither do we deny but therein there may be some defects and wants, as appears by those words in the Book of common Prayer: n In the commination. until the said discipline may be restored. But doth it follow hereupon, that because Discipline is wanting, the Church is fading, and that the infirmity of the one maketh a nullity of the other? That this is necessary for the well-being of a Church I grant; that it is necessary to the essence and being of a Church I utterly deny: Neither will they ever be able to prove it by evidence of God's Word. The Church of the jews thus saith of the Church of the Gentiles: o Cant. 8.9. If she be a wall, we will build upon her a Palace of silver; and if she be a door, we will enclose her with boards of Cedar. She calleth her a sister, because she had a wall though not of silver, and a door though not of Cedar. So is our Church a sister to all reformed Churches, though she may have some spots in external matters: And our hope is, that her wall shall be made more costly, and siluer-like, and her door of Cedar, in God's good time. In the Interim, p Heb. 10.25. Forsake not the assembling of yourselves together, as the manner of some is: but exhort one another, and so much the more as you see the day approaching. Whom thou canst, amend; whom thou canst not, tolerate; in any case beware of offering thy mother so great an injury as to fly from her. Say she were poor, ragged, weak; say she were deformed yet she is not infectious: Or if she were, yet she is thine, which should be motive enough for thee to pity her, to pray for her, to labour for her redress, not to avoid her. Quest. Before I end this point, some haply may demand, what may be thought of the Church of Rome; whether is it to be accounted God's Church, it being so corrupted with Idolatry as it is? Answ. For answer whereto a distinction must be made: Errors and corruptions in a Church are of two sorts; either such as concern Manners, or such as concern Doctrine: As for corruption in Manners, they make not no Church, but a bad Church; and therefore in respect of them, they are not to be forsaken by us, neither to be accounted of, as no Church of God. For corruptions in Doctrine; they are either such as are citra fundamentum, besides the foundation; and these trouble: or circa fundamentum, about the foundation; and these shake: or contra fundamentum, against the foundation; and these overturn all. The two former are weakening errors, and do not debar them from being the true Church of God; being but the q 1 Cor. 3.12. building of hay and stubble on the foundation; the stubble burned (I mean not in their fire of Purgatory) their souls may be saved. The latter are destroying errors; and in these, consideration must be had, whether a Church erreth of weakness, or of malice: If it be of weakness, then are we not peremptorily to conclude against such a Church; for S. Paul r Gal. 1.2. writes to the Galatians as a Church of God, though they were perverted to another doctrine, embracing a fundamental error of justification by works. But if it be of malice or affected ignorance, like s 2 Tim. 3.8. jannes' and jambres that withstood Moses, resisting the truth; then doth such a Church cease to be a Church, neither is it any longer to be reputed as a Church. Thus the Church of Rome doth wilfully and obstinately destroy the foundation itself, and therefore may be concluded for no Church of God. And so much briefly for the Answer to the Question, with which answer we end this point, and come unto another. The Prophet doth not only speak in the present tense [hath] but he also speaketh in the singular number [Vineyard] not Vineyards: and thence we note, The Church and Vineyard of God is but one. Doctr. The Church of God is but one. There are indeed t Cant. 6.8. threescore Queens, and fourscore Concubines, and Virgins without number: but my Dove, my undefiled is but one: She is the only one of her mother. Thus testifieth S. Paul; u 1 Cor. 12.12. As the body is one, and hath many members, and all the members of that one body being many, are one body; so also is Christ (that is, the Church.) Hitherto likewise tends that saying of our blessed Saviour; * john 10.16. Other sheep I have which are not of this fold; them also must I bring, and they shall hear my voice; and there shall be one fold and one shepherd. True it is, this one Church may have many parts: As the Ocean Sea is but one, yet distinguished according to the Regions upon which it lies: And so there is the German Ocean; the Spanish Ocean; the English Ocean; the Irish Ocean; and the like: And thus there is a Church in Geneva; a Church in France; a Church in Scotland; a Church in England; and yet but one militant Church upon the earth. For as a Kingdom divided into many Shires, Reason. and more Towns and Villages, is called one, because it hath one and the same King, one and the same Law: So the Church is one, because it liveth by one and the same Spirit; and is ruled by one and the same Lord; and professeth one and the same faith; hath one and the same hope, and hath been baptised with one and the same baptism, as x Ephes. 4.4, 5. S. Paul writing to the Ephesia●s declareth. And not one as tied to any one place; much less to any one person, as the Popish Antichristian crew, who though they have nothing in their mouths, so much as, The Church, the Church (and therein (like Oyster wives) do outcry us) yet exceedingly infringe the liberties of the Church: for all of them have made the Catholic Church to be nothing else but the Roman Church, and y Haruaeus de potest. Papae cap. 23. See B. jewels defence of Apolog. fol. 610. some of them have made the Roman Church to be nothing else but the Pope: And this is their One. But now for Use. Use. This unity or oneness of God's Vineyard should teach us all, unity and concord, that profess ourselves to be of this Vineyard. And as in the natural body there is a perpetual sympathy between all the parts, so ought there to be in this body mystical; z 1 Cor. 12.26. If one member suffer, all should suffer with it; if one member be had in honour, all should rejoice thereat. The eye must not say to the hand, I have no need of thee; nor the head again unto the feet, I have no need of you; but every member ought to be helpful to its fellow-members, & willingly yield to every one that which belongeth to them; and according to that of S. Peter, a 1 Pet. 4.10. As every man hath received the gift, even so minister the same one unto another, as good stewards of the manifold grace of God. For as the incolumity of the body depends upon the concord of the parts, in the mutual performance of their duties; so the welfare of the Church, when we thus show ourselves to be members one of another: And therefore as God hath called us, so let us walk; whether we be Magistrates; Ministers, or others. Art thou a Magistrate? Then thou as the head shouldst rule and govern wisely: woe be to the body, when the head is frenzy, drunken, idle, or the like: see thou be not so; but as the head doth hear and see, taste and smell for the good of the inferior members, so shouldst thou in that place wherein God hath set thee. Art thou a Minister? Then as the Heart thou shouldst be the fountain of life and vital spirits; doctrine like dew should distil from thy lips. Little joy have the other members, when the heart is sick or heavy. Art thou in meaner place; a Tradesman, Husbandman, or the like? then as the foot, see thou be sound and serviceable; being ready to go or run for the least good that may betide the body. And that unity and love may the better be continued and maintained, let these evils be avoided. First, Envy or repining at the gifts of others; a sin too common, and yet unnatural: for doth the foot envy at the head, because it is preferred before it, as more honourable? Or is it discontented, because it is clad in leather, when it may be there is a chain of gold about the neck, or a precious stone upon the finger? Each member is apparelled and decked with such ornaments and vestures as are most seemly for it: A garter is unseemly about the neck; and so is a chain about the leg. A foul fault than it must needs be, to envy any in higher place, for that credit, honour, and respect which they have above us. Secondly, arrogancy and highmindedness for any gift that is in us above our brethren. The eye is honoured with that necessary and noble sense of seeing; and so is the ear with that worthy and needful sense of hearing; and the nose is preferred before them both, in that profitable and useful sense of smelling: Thus he that taketh place before all in some things, must be content to give place and come behind others in some things else. Let this cause thee to contemn none that are inferior to thyself in show. Thirdly, curiosity or busy meddling with things belonging not unto us. The eye meddles not with hearing, nor the ear with seeing, nor the foot with either of them both, but each member knows its own office, and that it looks to: So arrogate not to thyself any thing out of thy own calling, but contain thyself within thy own bounds and limits. If a mote should fall into the eye, were the foot a fit member to be thrust into the eye to pluck it out? No, for though the foot be sensible of the trouble, yet it leaves the helping of it to the hand. It is neither fit nor comely for the people to meddle with the office of Magistrates, directing them how to govern; nor with the calling of Ministers, teaching them how to preach. And therefore let all take the Apostles counsel, and b 1 Thess. 4.11. study to be quiet, meddling with our own business, leaving other things to whom they do concern. Use 2 For a second use; Is the Church but one? Then woe to such as are authors or fautors of any division or separation, and so break the unity of the Church. Such sin grievously, as S. Paul showeth, c 1 Cor. 3.3. writing to the Corinthians, and avoucheth that such are carnal, and walk as men. What answer will Brownists and Separatists make to God at the last day? Oh they were wicked Magistrates, Ministers, etc. But if the head ache, doth the foot refuse to bear it? Or if the eye be blemished, doth the rest of the members disdain it or contemn it? or whilst it remaineth in the body, refuse to have fellowship with it? and renounce their own part in the body because of it? Me thinks this being well considered must needs convince them. But of these before. Hitherto I have been in the Proposition of the Parable: The prosecution, explication, or narration of it followeth now to be handled, which beginneth at the latter end of the first verse, and continueth to the end of the sixth. Wherein we have laid down to be considered; first, the Vineyards Plantation, in the latter part of the first and in the second verses; secondly, the Supplantation thereof, in the four next. In the first of these we have two things to entreat of; as first, of the Vinitors great pains and cost, which he bestowed upon it; and secondly, of his just expectation which he made, to receive fruit from it. His pains, cost, and care, for this his Vineyards good, appears in six sundry particulars: First, in the situation of it; for it grew, 1. upon a Hill, 2. upon a very fruitful Hill, In an horn of the son of oil (for so the words are) by which Hebraisme is set forth the fatness and fruitfulness of the place: For by an horn is noted d 2 Sam. 22: 3. Psal. 75.4, 5. Luk. 1.69. strength, power, and height, usually in Scripture; and by oil e job 29.6. fatness, and plenty; and by the son of oil is meant, that which cometh of the oil, and is of it: A phrase usual amongst the Hebrews. And so we read of the son of days; of the son of death; of the son of plenty, and the like. By this phrase than is noted thus much, that they were excellently seated, both for pleasure and profit; Muscul. in loc. and in so fruitful a place as if it had been the son of oil, and borne of it. Secondly, in the Protection of it, for he fenced and enclosed it in strongly, that it might not be wasted nor any way annoyed. Thirdly, in the Elapidation or Cleansing of it: casting out the stones, and preparing of the soil by purging it from all noisome things. Fourthly, in the Election or Choosing of choice and noblest Plants; such as were of the best kind to set it with. Fiftly, in the Fortification and further strengthening it: for he built a Tower in the midst thereof for the preservation of it. Sixtly and lastly, in the erection and setting up a Winepress in it, as being desirous to supply all things that might be useful for it: So that by all these he testified, that his care for its good was very great. Before I come to speak of these particulars, in general observe we, God is no way wanting or defective in any one point of good husbandry towards his Church and Vineyard. Doctr. God is no way wanting in any point of good husbandry for his Churches good. Is any thing wanting in it? that he supplies: Is any thing hurtful in it? that he removes: Is any violence offered to it? that he withstands: No husbandman shall so labour his ground as God will do it. And thus doth God speak of himself, professing his provident care for the good of it; f Isay 27.2, 3. In that day sing ye unto her a Vineyard of red wine. I the Lord do keep it; I will water it every moment▪ lest any hurt it: Calu. & Musc. in loc. I will keep it night and day. Where by watering of it, he comprehends whatsoever belongs to the dressing and manuring of it; so that no duty shall be left unperformed, whereby the good thereof might be procured. And unto this he addeth vigilancy: for what would it avail to husband a Vine with great pains and labour, if afterwards it should be left open for thiefs and beasts to enter in and waste it at their pleasures? therefore he promiseth withal, that he will keep it so that no hurt shall be done unto it, but the fruits shall have time to ripen, so that afterwards they may be reaped in their season. So our Saviour g john 15.2. having compared his Father to an husbandman, sets out his great care in trimming and dressing of his Vine, by taking away those branches which were barren, and purging those which were fruitful, so that they might become more fruitful; omitting no part of his skill, neither to the one or other. The like care is h Luke 13.8. showed in that Parable propounded by our Saviour of the fruitless fig tree; And in that which the Apostle propounds i Heb. 6.7. of the good and bad soil; in both which the great and constant pains of this husbandman is declared. Reas. 1 And no wonder: For first God love's his Vineyard dear, as hath been before showed: now we see, that field which a man takes most pleasure in, he takes most pains about: no man will bestow such cost and labour upon a tenement he holds but from year to year, as he will upon his own inheritance. This may be one reason why he so husbands it, to make it pleasant and fruitful, because his love is set upon it, and his delight is in it. Reas. 2 Secondly, the Church's fructifying, is Gods glorifying, as our Saviour telleth his Disciples. k john 15.8 Matth. 5.16. Herein is my Father glorified, that you bear much fruit: For look as it tends to that husbandman's praise, whose fields exceed the fields of other men in fruitful crops; So we being God's Vineyard, set and planted by his right hand, do then commend his husbandry, and set forth his praise, when we are laden with the fruits of righteousness, l Phil. 1.11. as the Apostle showeth. No wonder then if God be so diligent in his husbanding of his Church, seeing the fruitfulness of the Church brings praise and honour to his name; which is the main end he proposeth to himself in all his actions (as hath been before proved.) And is God so careful a husbandman of his Church? Use 1 hath he so provident a care for the good of it, as that if any thing be wanting he supplies it; or if any thing be hurtful in it he removes it? Then may all wicked ones hence take out a lesson, to their grief and terror: For woe to them who are in the Church of God but as thorns and briers: hurtful and noxious to the m Cant. 2.2. Lilies. God is a better husbandman than to suffer these for ever: A day will come when he will view his field and stub up all winding and wounding briers; all renting and rankling thorns that fetch away the clothes, yea skin and flesh too from off the Lambs of Christ with their entanglements. It may be God may suffer these for a while as he did the Canaanites in Israel, lest the wild beasts should break in upon them: and as a wise husbandman permits such to lie in the hedge for a year or two, and makes them serviceable for the stopping of a gap or some such purpose: but in the end when they are sear and rotten in their sins, than he will have them to the fire, for that's their portion. Secondly, it should admonish all to look unto their Use 2 growth that it be good and kindly: if the roots of trees run too deep into the earth, they must be cut off shorter; if the branches of a Vine spread too fare, they must be pruned nearer; and if the canker once eat into, or cleave unto our trees we set, we burn them, smoke them, or the like: And so if we be too much rooted by our affections in things below, or suffer them to spread abroad too fare; or let the canker of sin to eat into our souls (be we what we will be) God will give us many a cutting, pruning, smoking, that if it be possible we may be brought into better case. Use 3 Thirdly, this may comfort such as are evermore bewailing their little growth in grace; marvelous defective they are in virtues of all kinds; as in faith, meekness, patience, thankfulness, heavenly-mindedness, and the like; and albeit they have some good desires and unfeigned purposes and resolutions to bring forth fruit to God; yet withal they find such strong corruptions in themselves, as pride, vainglory, worldliness, lust, passion, revengefulnesse, with such like; as that they be even out of hope, and know not what to judge of their own estate, but fear they belong not unto God, because they are no better husbanded; Now let me speak a word to the souls of these, and let my words be to them as n Deut. 32.2. the rain to the new-mowen grass: Dost thou not see the Husbandman suffer his ground to lie as though he had forsaken it? and for a time to endure to have weeds and thistles grow thereon, even when he hath a purpose to break it up with his plough, and bestow much cost thereon? yea and after he hath turned it up, to let it lie; as if he were a weary of his pains; when notwithstanding becomes with his plough again, and gives it another tilth or two, & then sows his seed; being all the while before but a preparing of the soil for the receiving of it. The like is Gods dealing with his dearest servants; he many times suffers them to bring forth the weeds of sin, and to lie in their wickedness for a time (as we see in David, Peter, and some others) as if he had cast them off; but it is for no other end but to mellow their hard hearts by humiliation and godly sorrow, and to teach them to distaste their pride, and not to trust to their own strength hereafter: But notwithstanding, in due season he doth return, restore, and lift them up again. And therefore wait thou a while. Is thy heart hard and stony? why in his due time he will mollify and mellow it, and make it fit for the seed of grace, by bringing down all high hills of presumption, and making deep and long furrows of mortification in it: Hath he begun to scatter the seeds of grace within thy soul? Why then he will follow thee, and so husband the least dram thereof, be it but o Mat. 13.31, 32. a grain of mustard seed, as that it shall shoot up to ripeness, and become as a mighty tree, so that the birds of the air shall come and lodge in the branches of it. And forasmuch as thy heart is as apt to bring forth sin upon the least temptation, as the best and fattest ground is to bring forth weeds upon the sweetest April shower; God will daily look unto thee, and no sooner shall a weed peep out, but he will with his weeding hook have it up; nor a superfluous twig sprout forth, but he will with his pruning knife cut it off; according to that which our Saviour teacheth, p john 15.2. Every branch that bringeth forth fruit he purgeth, that it may bring forth more fruit. And therefore discourage not thyself, for thy soul is the field not of the sluggard, but of a careful husbandman, who will so follow thee, as that thou shalt every day grow more fruitful in grace and goodness. And lastly, hence let good Ministers (who are Gods Use 4 Deputies to husband this his Vineyard) learn diligently to follow their vocation, omitting no manner of pains that may tend to the fructifying of the Church, seeing God himself omits none. Let us observe our times and seasons, and sometimes plant, and at other time's water, with exhortations, persuasions, and the like: and as occasion serves, let us sometimes prune with reprehensions, obiurgations; and if need require, with the knife of discipline: evermore being occupied about some thing that may make for the good thereof; remembering that it is God's Vineyard we labour in, and not man's; and he is able to recompense the faithful and punish the unfaithful: which should make us to be the more circumspect and laborious in our calling, taking heed to what seed we sow, and to what plants we set. Alas for such as are idle, negligent and regardless of the Vineyard of the Lord; Damasc. Papa, epist. 4. Dist. 78. who like Harlots, so soon as they be brought to bed put forth their children to other nurses, that themselves might have the better leisure to take their pleasure and satisfy their lust: how will God allege his own example against such for their conviction, and strike their ears with that chiding and unpleasant voice; Away thou disloyal and unprofitable servant into utter darknssse? This in general: Come we now to the particulars, wherein this good Husbandman shown his great care for his Vineyards good. In handling of which I would be loath to be found too curious: I confess I am of their judgement, q Caluin. & Vrsin. in loc. Theologia symbolica non est argumentativa. who think it not so fit, to sift every branch too exquisitely or exactly; for every string of a Parable is not to be strained, nor too curiously to be pressed, lest in stead of milk we fetch blood. The principal scope is especially to be regarded, beyond which nothing is to be urged. I intent therefore to gather from these branches such fruit as hang lowest for my reach, and as will readily and naturally, and (as it were) of it own accord fall into our hands: I hope I shall offend no reasonable hearer nor reader in so doing. The first particular wherein God commends his love and care to this his Vineyard, is in the situation of it: He chose for it such a place and plate as was, First, commodious; for it was a Hill (which place vines love well and best prosper on.) Secondly, fertile and plenteous; for it was A very fruitful Hill, Bacchus amat colles, Aquilonem & frigora sylua. or the horn of the son of oil; by which Hebraisme the fatness and fruitfulness of the place is set forth, as we have seen before. Put both together, and thence we learn, Doctr. God often giveth the fat of the earth to his Church for a possession. The fat of the earth is often given by God to his Church and people for their possession. God often gives abundance of temporal good things and earthly blessings to his own people, as well as to the wicked; and as David showeth r Psal. 23.5. , he prepareth a table for them even in the presence of their enemies, and doth anoint their heads with oil, and so fill their cup as that it runneth over. A cloud of witnesses might be brought to justify as much, both out of the old Testament and new. Out of the old these; s Gen. 13.7. & 24.35. job 1.1, 2, 3. & 31.24, 25. Abraham, Lot, Isaak, jacob, job, David, Solomon, Hezekiah, jehoshaphat, josiah, besides others: All good and rich. Out of the new Testament these; t Matth. 27.57. Mark 15.43. Luke 23.50. Luke 8.3. joseph of Arimathea, a rich man, an honourable Councillor; and he was a good man and just: joanna the wife of Chuza, Herod's Steward, and Susanna, both the disciples and followers of Christ, with many other of all estates; u 1 Cor. 1.26. Some rich, some noble, some wise, some mighty and of great account, as the Apostle showeth. Agreeable hereunto is that promise, that * Psal. 112.1.3. Riches and treasures shall be in his house that feareth the Lord: And that Prophesy, that the x Esay 60.11. Rich should come to the people of God, and join with the Church. Reason's may be rendered; as these: First, that the Reas. 1 wicked might not altogether trample on them. Or secondly, Reas. 2 say God could not enrich them. And therefore God will give to some, that they may see he could enrich all the rest if he saw good, and that it would make for their good. Or thirdly, that neither they nor theirs Reas. 3 may stand to the wickeds finding, who are hard hearted, and would give them but short allowance, if they were at their providing. This may serve, first, to restrain men from rash censuring Use 1 of the rich, as if wickedness were of necessity bound to wealthiness, as heat is to the fire, when we see, A rich man may be a good man: Wealth and wisdom may dwell together; righteousness and riches may kiss each other. y Matth. 6.24. Chrysost. Aret. in loc. Ye cannot serve God and Mammon, saith our Saviour; he doth not say (as it is well observed) Ye cannot have God and Mammon; but, Ye cannot serve God and Mammon: for he that is the servant of God must be the master of his money: And so he may have both the one and the other. z Aug. in Psal. 9 Ser. 1. tom. 10. Poor Lazarus indeed attained unto everlasting life, and the rich Glutton was tormented; but yet it was rich Abraham which did hold poor Lazarus in his bosom. And therefore conclude we, It is not wealth, but vice that excludes out of God's kingdom: A man may be wealthy and wise; great and gracious. In heaven you may find such, though they be rarities there. Use 2 Secondly, this may teach us not to contemn these outward things, but to esteem of them as good blessings in themselves, and be thankful for them, when we have them given us. a Prou. 3.16. Sunt Dei dona, ergo in se bona, Aug. epist. 70. ad Bonif. Ne putentur mala, dantur & bonis; ne putentur summa bona, dantur & malis. Length of days is in her right hand; and in her left hand riches and honour. They are the gifts of God then, and therefore good: indeed they are but gifts of the left hand, and therefore not the chiefest good. They are given to the good, that we may not undervalue them; and they are given to the bad, that we may not too highly prise them. It was then but a foolish part of Crates, a man of great riches and a Philosopher at Thebes, to cast his wealth into the sea, saying he would destroy it, lest it should destroy him: for neither needed. And as great folly for Friars, Heremites, and Anchorists, to vow and profess voluntary poverty upon the like ground. I have seen a rotten log yield as much sawdust, as a piece of good timber: And Jerome b Quid facit sub tunica poenitentis regius animus? Hier. espied a proud heart under a Monks Cowle. Object. If any do object that our blessed Saviour calleth riches c Luke 16.9. the Mammon of unrighteousness, and d Matth. 13.22. Resp. Crimen non est in rebus, sed in usu agentis. Bern. thorns and snares to choke and catch the soul: They are to know that our Saviour therein aimeth not at riches as they are in their own nature; nor as they are used and possessed by the faithful; but as they are abused by the wicked unto sin, either in their unlawful getting or possessing; and so they are as a sword in a madman's hand: The abuse, and not themselves, is to be rejected. The second Particular that manifests God's care, is his Protecting of it in building a Fence about it: and that teacheth us, God's Church and people are strongly fenced in and protected from the rage and fury of their enemies. Doct. God's Church is strongly fenced from the rage of their enemies. What the Devil confesseth of job, is true of all God's people; e job 1.10. Thou hast made a hedge about him, and about his house, and about all that he hath on every side. The truth of this I will endeavour to show in sundry particulars. For first; the unreasonable creatures are as a hedge and defence unto them; God many times sends armies of them as a valiant garrison to defend his Israel. Yea f Exod. 14.22. the very waters shall be as a wall of defence unto them, as well on their right hand as on their left. The cruelest of these creatures God often makes both their Friends and Patrons. Secondly, they are oftentimes fenced and protected by the very wicked. Chaff and straw is good to preserve the corn, though otherwise it be good for little but to burn. Thus the cursed Canaanites shall remain a while amongst the Israelites (as before was showed) and not be destroyed at once, but by little and little; as God's people got more and more strength, that the wild beasts of the field might not break in upon them or molest them. Thirdly, the godly as an holy army do rise up in their defence to help them; sometimes by making Apology for them; otherwhiles by sending aid and secure to them; and continually by their prayers which they put up to God for their preservation and safety. Fourthly, the glorious Angels g Psal. 103.20. that excel in strength do h Psal. 34.7. pitch their tents about them, and i Psal. 91.11. keep them in all their ways. These are the k Esay 62. watchmen over the walls of the new jerusalem, and of the mountains about the same. And lastly, in all these and above all these, the Lord himself is the defence and protection of his people: He is unto them l Zach. 2.5. a wall of fire round about: He is m Isay 4.6. their covert, their shadow, and their place of refuge. He is n Psal. 18.2. their Rock; their fortress; their strength; their buckler; their high tower, and their deliverer. Reason. Desire we to know the reason why the godly are so hedged about and so strongly fenced? then take it in a word. There is a near bond & conjunction between God and them; they are his friends; they are his subjects; they are his servants; they are his children; they are his Spouse; yea the members of his own body, according to that saying; o Zach. 2.8. He that toucheth you, toucheth the apple of mine eye. Use 1 Which being so, let none think to prevail against them or overcome them. True it is, the Church is a weak tent in itself; and the godly are like a small flock of sheep, for the most part very impotent and feeble in regard of outward strength: when their enemies are like raging Lions; and beside for multitude very many, who use all their wit and wealth, power and strength that possible they can use or device, for the razing and overthrowing of God's Church and people. Yet the flock of Christ still remains, and ever shall remain; all the power and policy of men and devils shall never be able to subdue them. For albeit we are harder assaulted; yet not any are better protected; their garrison is strong and mighty; God himself is their rock and fortress, their shield and bucler: and until that be broken or smitten thorough, they shall never be wounded. Let then all Atheists, Papists, and all other, cease plotting and devising any thing, which may be hurtful or pernicious to any of God's children; for if they do, let them be well assured their labour will be p Psal. 2.1. in vain. And he is a very fool that will attempt any thing which he knows for certainty will never come to good, but prove his bane and ruin; as all their wicked plots and projects will most assuredly in the end. Hence also ariseth much comfort to God's people; Use 2 for they are safe and sure under the wings of the Almighty: they are strongly fenced about and preserved with a continual guard. That q 2 King. 6.17. which Elisha and his man saw with bodily eyes, every believer may be assured of by faith. No Monarch on the earth hath a stronger garrison than the meanest Christian, neither is any man's safety better provided for than is the godly man's. So that he may be bold and confident at all times, in all places, and in the midst of the greatest dangers. Whether he walk abroad or stay at home; whether he be in company or alone; whether it be in the day or in the night; whether he wake or sleep; he may sing and say with David, r Psal. 23.4. I will fear no evil. Let the enemies of the Church band themselves together against it, to molest it: let Pharaoh and his host pursue God's Israel: God will suddenly step forth and cause the cloudy pillar s Exod. 14.19. to remove behind his people, and to be betwixt their enemies and them; As if God should say, before they touch thee they shall overcome me o Israel. Let us then go on as God commanded them, and keep ourselves in our ways, and then fear nothing, Vers. 14. for God will fight for us, let us hold our peace. The third particular here mentioned is its Elapidation or cleansing: He gathered out the stones thereof] whereby is meant (as before was showed) the Idolatrous heathen, whom God t Psal. 44.2. driven out before his Israel, that they might not hinder this his Vineyards growth. Hence we infer; It is not safe nor profitable for the Church to suffer wicked Idolaters, Doct. Toleration of Idolatry, is not for the Church's safety. or other obstinate sinners to remain within the Church: Of such God's Vineyard must be rid, and his Church purged. Will you hear in a few words what the Scriptures say for confirmation hereof? It is commanded in the law, u Deut. 13.1. & seq. that the false Prophet, and seducing Idolater, whether he be brother, or son, or daughter, or wife, or friend, should be taken away and slain without mercy or pity, that all Israel may hear and see and fear, and not dare to commit the like. And again, * Deut. 29.18. There shall not be amongst you man, nor woman, nor family, nor tribe, which shall turn away his heart from the Lord our God, to go and serve the gods of these Nations. Besides, it forbade x Levit. 19.19. sowing of the field with mingled seed; y Deut. 22.10. ploughing with an Ox and an Ass together; the wearing of a garment of diverse things, as linen and woollen mixed together. Now these laws according to the letter seem ridiculous, Haec ad literam videntur esse ridicula. Ordin. gloss. in Levit. (saith the gloss) but the thing that God intends hereby to show is, that he cannot away with a mixed Religion. The Church of Ephesus z Reuel. 2.6. was commended for hating the works of the Nicolaitans: but Pergamus a Reuel. 2.14. was reproved, for suffering them that maintained the Doctrine of Balaam: and Thyatira b Reuel. 2.20. blamed, for suffering jesabel to teach and deceive God's servants. And why in Scripture are Idolaters called, c Ios. 23.13. judg. 2.1. stumbling-blocks, snares, thorns, traps, whips, and destruction, but because they prove so to the people amongst whom they live? Israel found them so, and England did no less in Queen Mary's days: and France doth so. For, from whence spring these commotions, tumults, horrible massacres, and bloody tragedies, but from the diversity of Religion amongst them? Reason 1 And indeed, what agreement hath light with darkness, or God with Belial? The Lord can never digest two contraries, though never so well mixed or wisely tempered in matters of religion, as the Church of Laodicea d Reuel. 3.16. showeth. Hereupon zealous Elijah exhorteth the people after this manner; e 1 King. 18.21. If the Lord be God, follow him; and if Baal be God, go after him. Reason 2 Besides, f 1 Cor. 5.6. Do ye not know that a little leaven leaveneth the whole lump? Sin therefore being infectious, the sinner is not to be tolerated in the assembly of the righteous. Take we occasion hence to magnify God's name, Use 1 who hath been so gracious to this his Vineyard, which his own right hand hath planted in this Land, as to cleanse it of all such stones as might any way hinder the prosperity or flourishing estate of it. Our streets are well swept and rid of that Popish rubbish, wherewith formerly they have been much annoyed: Those dens of thiefs are dispersed; those buyers and sellers of Popish trash, Monks, Friars, Massemongers, and jesuits, are whipped out of the Temple, and driven from amongst us: He hath pulled down that great Idol of the Mass, with other Idols that were set up to be adored, and hath abolished the manifold heresies and corruptions of false doctrine: And withal hath blessed us with so religious and prudent a King, as is a constant Defender of the Faith, and an open adversary to superstition and Idolatry. What shall we now render to the Lord for all these testimonies and tokens of his love towards us, but take the cup of Salvation, and praise with tongue and heart the name of God? acknowledging his goodness in delivering us from the Romish bondage, labouring to bring forth the fruits of the Gospel, to the glory of his name and our own endless salvation. This likewise serveth for the Admonition, 1. Of Use 2 Ministers, whom God hath reposed such great trust and confidence in, as to be the dressers and keepers of his Vineyard; that we be found faithful, and (what lies in us) remove whatsoever may any way annoy it: For which end, Christ hath not only committed unto us g Ephes. 6. the sword of the spirit, which is the word of God, wherewith we may h Tit. 1. convince gainsayers, but also i Matth. 16.19. the keys of the kingdom, that men being convicted and not converted, nor reclaimed, they may be cast out and expelled, either for a time as the incestuous k 1 Cor. 5.5. Corinthian was, or for ever even unto the coming of the Lord: Which kind of excommunication, the Apostle calls l 1 Cor. 16.22. Maran-atha (of Mara) the Lord, (and Atha) he cometh, being interposed for sound sake. Which censure being so grievous as it is, (for it is a delivering m 1 Cor. 5.5. up to Satan) ought not be inflicted rashly for every trifle, but deliberately in matters of weight and moment, and in such cases as expressly shut out of the kingdom of heaven, such as those the Apostle mentioneth, 1 Corinth. 6. because it is a declaration of that which is by God done in heaven. In the execution whereof, let all such as it doth concern, beware of filthy lucre, and faithfully discharge what is committed to them, not suffering the notoriously profane to remain within the Church, lest others be endangered and infected by their society; for n 2 Tim. 2.17. their very words (and much more their conversation) creepeth and corrupteth as a gangrene. Verbum informans, virga reformans. 2. Magistrates, who must second the word of information, with the rod of reformation, and back the Ministers of the Word, by the use of the temporal sword, which they must not o Rom. 13.4. bear for nought, but as the Ministers of God, take vengeance on them that do evil. These are Gods Surrogates and the Preachers hopes: Our words are thought air, where their hands do not compel. Good laws are made against the wicked and profane; but what are we the better for Gods own laws without execution? If those who have the charge imposed, and the sword put in their hands, stand like the picture of S. George, with his hand up, yet never strike, it will far full ill with the Vineyard of the Lord. Let it be their care with David, p Psal. 101.8. carely to destroy the wicked of the Land, and to cut off all wicked doers fr●m the City of the Lord. q Cant. 2.15. Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes: Let neither young nor old be spared. And of all other, let that Romish Reinard and his C●●s (extravagant Priests and jesuits, with other obstinate Recusants) be hunted, as most hurtful to our Vineyard. For what think you of these Positions: 1. r Decret. Papal. apud Grat. cause. 15. Gloss. Neighbours if Heretics (meaning thereby Protestants) may lawfully be spoiled of their goods, though indeed it were better (say they) to do it by the authority of the judge. 2. s Alanus Cardi. & Parsonus. It is lawful for Parishioners to defraud Protestant Ministers of their Tithes, and of this, Non est dubium, say they, there is no doubt to be made. 3. t Simancha Epis. Pacens. Instit. Cath. tit. 46. §. 73. Men are not bound to restore that which they have received, or to satisfy their creditors, who are tainted with heresy. 4. u Simanch. Instit. Gregor. 13. A Catholic wife is not bound to give due benevolence to her husband, being a Protestant. 5. * Simanch. quo sup. tit. 46. §. 74. & Alan. Card. By the heresy of the father a child is freed from his obedience: So that if a Priest returning into England, findeth his father to be a Protestant, he may deny him to be his father, meaning that he is not such a one as he ought to acknowledge for his father. 6. x Apud Grat. gloss. in Decret. lib. 5. ex Decret. Greg. 9 Caus. 23. q. 8. That Heretics may not be termed either children or kindred; but according to the old Law, thy hand must be upon them to spill their blood. 7. y Bellar. lib. 5. de Rom. Pontif. cap. 67. & 4. That it is not lawful for Christians to tolerate an heretical King: they may expel him, depose him, yea murder him. And this (they say) is agreeable to the Apostolic doctrine. 8. z Simanch. Instit. Cathol. cap. 45. Sect. 13. If war be once proclaimed by them against Sectaries (that is, in their language, us Protestants) then it is lawful for any private man, to take, spoil, kill such Sectaries, and burn their houses over their heads. 9 a Paulus Windebek in delib. de haeret. extirp. pag. 414. It is lawful for Catholic Princes to make league with Protestants, only for their own advantage: as for example, to dispatch some businesses which hinder them from falling upon Protestants with their whole forces. 10. b Card. Tol. lib. 4. Instit. Sacerd. cap. 21. . And that one may swear with Equivocation and meant all reservation, is good positive Divinity with them. By these and the like Positions, which they maintain, we plainly see, how they dissolve all bands of humane fellowship, and strangle the vital spirits of humane society. Whether it be safe then to suffer such, judge ye. Besides, as is their doctrine, such is their practice, in deposing Kings and Emperors, practising hellish treasons, justifying the murdering of Princes, making leagues only for their own ends; breaking their promises, oaths, vows, at their pleasure. Can it then be well with the Vineyard, if these Foxes be at liberty? Can it be well with the Lambs of Christ, if these Wolves be suffered to range about? Can Israel enjoy the Land of Canaan in quiet, if these Canaanites be not subdued as servants to the Congregation, or subverted as enemies? Let therefore all such Magistrates as tender the good of their King and Crown, Land and State, do their best to watch and catch these Foxes: lenity and mildness hath long been used. Now c Doct. King's Sermon at White-Hall, Novemb. 5. Anno. 1608. (to use the words of a late worthy Prelate) some justice with mercy would do well: some frosts with the fire that warms these Snakes in the bowels of our Land: some plucks at these thorns and prickles in our eyes (the mean time) and will be hereafter in our sides and hearts; left if justice go on to sleep as it were her dead sleep, the tares of disloyalty, treasons and seditions, be so thick sown in the field of this Kingdom, by those envious ones, the Seedesmen of Rome, that it will be difficulty and mastery afterwards to remove them. 3 And let all good Christians, of what estate or degree soever, beware of having any inward society or familiarity with Idolaters, or other obstinate sinners and offenders. It is worthy our remembering, how d Z●z●m. lib. 7. cap. 7. when the Emperor Theodosius signior was desirous to confer with Eunomius the Arrian Bishop, his wife, Placilla the Empress, very earnestly dissuaded him, lest he being perverted by his speeches, should begin to like of his heresy; and surely there is more danger of being infected by them, than of doing good upon them: Easier is it to draw a profane person from hell-gates, than to remove an opinion from a wilful mind. Let us all with e Gen. 35.2. jacob cleanse and purge our families of these and such like baggage, not suffering any f Psal. 101. person to dwell with us. We see how it is in the body; when nature hath any evil or unprofitable humours that oppress the stomach, it is forced to cast them out for the preservation of the health of other parts. So should it be with us; if we perceive our families to be endangered by obstinate and obdurate sinners, it should vomit them out as raw and undigested humours by timely eiection, lest the whole head wax heavy, and the whole body sickly, and so the vital parts languish. To conclude, let us all prey, and pray hearty for this Vineyard in this Land, as all are directed by authority: g Prayers appointed for the fift of November, the first after the second Lesson. Lord strengthen the hands of our gracious King, the Nobles and Magistrates of the Land, that with judgement and justice, they may cut off and root out that Babylonish and Antichristian Sect, out of the Confines and limits of this Kingdom, that they may never prevail against us, nor triumph in the ruins of this Church. And with our Prayer let all protest with one joint voice to God; h Psal. 16.2.4. Thou art my Lord, etc. their sorrows shall be multiplied that hasten after another god: their drinke-offerings of blood will I not offer, nor take up their names into my lips. Now in the next place consider we of God's great love to this his Vineyard, in regard of the Choice Vine wherewith he planted it. It was not of an ordinary, but of the best and noblest kind. Which whether it be meant of all the seed of Abraham in general (as some would have it) or of some of the choicest persons of the house of judah in particular (as of David, Solomon, and other such godly Kings) (as some other take it) yet this will follow, The godly and their seed are the noblest plants and choicest persons. Such as are godly, Doctr. The godly are the choicest, chiefest. such are most excellent. n Psal. 16.2, 3. My goodness (saith David) extendeth not to thee, but to the Saints that are in the earth, and to the excellent in whom is all my delight. Where see how that Kingly Prophet honoureth such as are Saints, with the name of Excellent, and Worthies of the earth. And Solomon his son affirmeth as much, when he telleth us, o Prou. 12.26. The righteous is more excellent than his neighbour; i. he is better beloved and graced of God, and hath that in him, which maketh him more honourable, than any other who is unrighteous and sinful. And our Prophet Isaiah calleth the godly in plain terms, p Isay 4.5. The glory: Upon all the glory (saith he) shall be a defence. Thus as the godly go before all other in virtue, so they go before them in honour; and as they exceed others in piety, so they surmount them in excellency. Reason. And that this is truth, viz. That the godly are the noblest and choicest persons, may appear further, if we consider, 1. Their Race and Pedigree: for they are descended q 1 Pet. 2.9. of the blood royal, they r 1 john 3.9 are borne of God, being s 2 Cor. 6.18. sons and daughters of the King of Kings and Lord of Lords. And whereas other men are called, children of the earth; or t Colloss. 3.6. children of disobedience; or u Hos. 10.9. children of iniquity; or * Ephes. 2.3. children of wrath; or x 1 Sam. 26.16. children of death; or y john 8.44. & children of the Devil; or z 17.2. children of perdition; or a Matth. 23.15. children of Hell; we shall find that all the godly are called, either b john 12.36. children of light; or c Acts 3.25. children of the Prophets; or d Rom. 9.8. children of the Promise; or e Mark. 2.19. children of the wedding chamber; or f Matth. 8.12. children of the Kingdom. Thus for birth and blood they exceed all other of the earth beside. 2. Their kindred are vere rich and noble: For their Father they have him g Psal. 95.3. in whose hands are all the corners of the earth, and the strength of all hills is his also. h 4.5. The Sea is his, for he made it; and his hands prepared the dry land. A great God is he, and a great King above all gods. For their Mother they have a great i Psal. 45.9. Queen, who hath Kings daughters and honourable women for her attendants, k vers. 13. being clothed in raiment of gold and needle work. For their Brethren, they have Christ, the great heir of the world, l Heb. 2.11. who is not ashamed to call them Brethren: and all Saints upon the earth beside. Now m 1 Sam. 18.23. seemeth this a light thing unto you? 3. Their Place and Dignity is very great; they are in high place and office, being made by Christ n Reuel. 1.6. Kings and Priests unto God his Father: They are in high authority to command and rule, like Kings and Priests, who have the chiefest rooms of all. 4. Their Attendants are honourable. The o Psal. 34.7. & 91.11. glorious Angels that are above, and which excel in strength, do evermore wait upon them, and are become p Heb. 1.14. ministering spirits sent forth to minister for those who are heirs of salvation. Yea Kings and Queens q Isay 49.23. are but as nurses to them, and they must do them homage, worshipping with their faces towards the earth, and licking up the dust under their feet. What shall we need to speak of other things, wherein one man is wont to excel another, and thereby wax glorious and become renowned? Who are wise besides these? Are not these only r Deut. 4.6. A wise, prudent and understanding people? Who are valiant but these? Are not these the s 2 King. 2.12. & 13.14. Chariots and horsemen of Israel? Who go fine but these? Are not these they t Reuel. 3.5. & 19.8. who are arrayed with pure fine linen and shining? Do not these go clothed with the golden and silken robes of jesus Christ, and of his Spirit? Who far so well as these? Are not these fed u john 6.33. with Manna, the bread of life? Have not these prepared for them, * Isay 25.6. A feast of fat things, even a feast of fined wines, of fat things full of marrow, of wines fined and purified? Who are out of debt but these? Hath not Christ discharged them of all their x Matth. 6.12. sins (which are called debts) and y Coloss. 2.14. canceled the bonds? Who have peace within and without but these? z Rom. 5.1. ●hil. 4.7. 2 Cor. 5.19. God is now reconciled with them, so that they have peace not only with God himself, and his creatures; but also with themselves in their own souls and consciences. Who enjoy health but these? Their souls are sound and well; and daily they go on a Psal. 84.7. from strength to strength, till they appear perfect in Zion. Who speaks so pure a language as these? Their language is the b Isay language of Canaan; out of their mouths c Coloss. 4.6. no filthy, unsavoury, nor rotten communication doth proceed. What shall I say more? Who can compare with these, who have the heavens for their d 1 Pet. 1.4. inheritance; the Scriptures for their evidences; the Sacraments for their seals; and the Holy Ghost for their assurer: e 1 Cor. 3.22, 23. Who have all things theirs, and they are Christ's, and Christ is Gods? Use 1 Now if this be so, that The godly are the choicest plants and chiefest personages; why then are such most contemned, and accounted according to S. Paul's saying, f 1 Cor. 4.13. as the filth of the world, and offscouring of all things? But let me say to worldlings, as the Apostle of those great ones who put the Lord of life to death; g 1 Cor. 2.8. If they had known, they would not have crucified the Lord of life and glory. So didst thou but know who these are, and what manner of persons they are, whom thou thus despisest, thou wouldst more respect them; yea love and reverence them; nay, kiss the very ground they go upon. Indeed they seem outwardly black and weatherbeaten; but what then? Yet under that baseness and blackness is hid great honour and beauty. Within that leather purse is a precious pearl: In those earthen pots is abundance of golden treasure. As mean and base as they seem in thy eyes, they are children of God; great Heites and Princes, and shall one day reign with Christ in glory. Be therefore well advised; and disdain them not. Had h 2 Sam. 16. Shemei ever thought that David should ever have recovered again the Crown and Kingdom, and so Sovereignty over him, he would have spared his cursed speeches used against him, and have been more temperate. Or had josephs' brethren as much believed his dreams, i Gen. 37.11. that they should come and bow to him, as they envied him for them, they would have used him with more mildness; but they when they sold him thought never to have seen him more, much less did they expect to have been told of their cruelty from his mouth. And yet (what ere they thought) it so fell out contrary to all their expectations. Now when they hear him which was a Ruler in Egypt say, k Gen. 45.4. I am joseph your brother whom you sold; how amazedly do you think they looked one upon another? with what paleness and silence do they stand before him? Wonder, Doubt, Reverence, Fear, Hope, Guiltiness, strooke them at once; the more they considered, they wondered the more; and the more they believed, the more they feared: for those words, I am joseph whom you sold, seemed to sound thus much to their guilty thoughts; You are murderers, and I am a Prince in spite of you; my power and this place give me all opportunities of revenge; my glory is your shame, my life your danger, etc. Even thus it is and shall be with all wicked ones: When they revile and mock God's children, do they think they shall ever see joseph more? or ever come and bow before him and do him reverence? Alas, they have no such thought: and yet they must and shall, for joseph will appear, though not in Egypt, yet in Heaven, to their confusion and shame: Then will they be vexed and amazed, who now set God's children at nought; then will they change their minds, and sob and sigh for grief of spirit, and say within themselves; These are the men and women whom we disdained and contemned, and called Puritanical fools, and precise fellows: These are they whom we slandered and molested: But now we see how highly they are advanced, being counted amongst the children of God, having their portion with the Saints. Oh that such as vex and molest the righteous, either with virulent tongues, as Shemei l 2 Sam. 16. ; or with violent hands, as Herod m Acts 12 ; or with both, as julian the Apostata; whether by themselves, as Diotrephes n 3 john 9 ; or by other, as the Scribes and pharisees o Matth. 26.3. ; whether closely, like jezabel p 1 King. 21. ; or openly, like Pharaoh q Exod. 5. , would think of this change and alteration: And how soon it may come, who knoweth? But certainly it will come, and then what the Psalmist speaketh shall infallibly be verified, r Psal. 112.9, 10. Their horn shall be exalted with glory: The wicked shall see it, and be angry: he shall gnash with his teeth, and consume away: the desire of the wicked shall perish. Use 2 And therefore let this serve further for our Instruction, that we learn highly to esteem of such as be truly godly, seem they never so mean or base in the world's eye. Thus did S. Laurence, Euseb. that blessed Martyr of Christ jesus, who being demanded of the Tyrant, where the riches of the Church lay (looking for store of gold, and such like treasure) he gathered together a multitude of poor Christians, telling the Tyrant that there was the riches and beauty of the Church, and albeit they were now ragged and unseemly in the eyes of men, yet they should one day be clad in white robes, and shine in majesty and glory before the throne of God. Aeneas Silvius. cap. 20. The like (as I have read) was the practice of Ingo an ancient King of the Draves and Veneds, who making upon a time a stately feast, invited thereunto all his Nobles; (who were at that time Pagans, and unconuerted to the Christian faith) and a multitude of poor Christians: His Nobles he set in his Hall below, and those poor Christians with himself in his presence chamber, entertaining them with the royalest cheer, and kingliest attendance that might be. At which when his Nobles wondered, he told them this he did not as he was king of the Draves, but as king of another world, wherein these should be his companions and fellow Princes: To them he would give civil due in the government of the Commonwealth, but these he must love and honour in his heart, as most honoured and best beloved or God. Read this to thy shame who knowest not how to show the least respect unto a Christian: and if thou wouldst not have it to condemn thee, let it mend thee; causing thee to be more respective in thy carriage towards such as serve the Lord: So shalt thou imitate God like a good child herein, and get a testimony to thy own conscience, that thou art Gods s john 3.2. because thou lovest his image: which mark of a child of God may comfort thee when all others in the time of temptation may fail thee. Hence also we may have Direction how to become Use 3 excellent and famous, namely by becoming gracious: This way will not fail to effect it, and no other course can be available without it. Men may be wealthy and ignominious; they may have gorgeous apparel, and yet be contemptible. t Cant. 1.8. Pharaohs horses had costly trappings, and the Midianites Camels u judg. 8.26. had chains of gold about their necks: Grace and goodness do more deck and adorn than all these do or can. This is that which the Apostle calleth * Rom. 2.7. Seeking glory and honour by well-doing: and only is that whereby x Heb. 11.12. Abel, Noah, Abraham, and the rest obtained a good report. How grossly then are such deceived as think godliness doth cause contempt, and the way to become honourable is to grow graceless and sinful? For, can any wise man think that the dunghill of wickedness is a fit Mine to dig out a good estimation; or that the puddle water of vanity will make a man seem beautiful and fair? or that the only way to make a man sweet is to tumble in a jakes? Certainly figs grow not upon thorns; neither is the sweet ointment of a good name, compounded of those stinking ingredients, Pride, Drunkenness, Whoredom, Profaneness, or the like: Famam extendere factis hoc virtutis opus. A good name ariseth out of honest things (as the Poet could say) and not from actions sinful and dishonest. Cain and Esau we know were wicked men, and dead many hundred years ago; yet the Scripture never speaketh of them but with great reproach, as Profane Esau: Heb. 12.16. 1 john 3.12. Cain who was of that wicked one, and slew his brother: And so judas who is never almost spoken of but he is called by the name of traitor. The Patriarches, Prophets, and Apostles, have likewise been a long time dead, and yet how lovely are their names! Scripture never speaks of them but with great respect; Rom. 4. as, Abraham the Father of the faithful: Psal. 90. title. 2 Sam. 23.1. Moses the servant of God: David the sweet singer of Israel: And S. Peter, S. Paul, S. john, and so the rest. Thus the wicked leave a filthy savour behind them as a greasy snuff, when it goeth out, which every one that passeth by stops his nose at: but the godly leave their names behind them for a blessing; the very remembrance of them is sweet; and like the end of some sweet wax candle, which every one loves to have the sent of, even after it hath left burning. Wouldst thou then be counted excellent? See that thou do a Ruth 4.11. worthily in Ephratha and so be famous in Bethlehem. It is virtue only that can emblazon thy name, and that will do it. A field of sincerity charged with deeds of piety, cannot but be accomplished with a crest of glory. But if thou livest licentiously and profanely, so loathsome will thy abominable life make thee, as that thou shalt scarce ever come into mention of God's people, but with a style like that of jeroboam the son of Nebat b 2 King. 10.29. , that made Israel to sin. Use 4 And lastly for Consolation, let this serve, to the godly poor despised by the rich and worldly wise. Know thou for thy comfort, thou art a choice plant in God's account, and he that knows the true worth of things esteems thee precious, and holds thee for one of his jewels of great price (whatever men do deem. Malach. 3.17. ) And when that day of separation shall come, he will then make it known to all the world, First by his setting thee on his right hand as one of his darlings, Matth. 25. whom he purposeth to advance and honour, when all other shall be turned to the left hand as base and contemptible. Secondly, by that his gracious call and sweet sentence, Come thou blessed, etc. The prosecuting of this point would be very comfortable: but I hasten; and now come to the fift Particular here mentioned, whereby Gods love to this his Vineyard was manifested in these words: He built a Tower in the midst of it] which was as well for the beautifying and adorning it, Text. as for the further strengthening of it. By which Tower whether we understand the glorious Temple in jerusalem, that stately edifice and building; or jerusalem itself whereunto all the Tribes resorted, Psal. 122.4. and the nations came to worship; it will lead us to this Observation: that The Beauty and Bulwark of a place is God's service and worship erected and set up in that place. Doctr. God's worship beautifies and strengthens that place where it is set up. For neither is jerusalem nor Zion here compared to a Tower (especially) in regard of the stately buildings, multiplicity of Turrets, aspiring Towers, or the like: but in regard of Religion that was found in it. In jerusalem was the continual worship of God; In the Temple the continued service of God; and this was it which gave the grace and countenance; this made it the golden head of the picture; Lady of the world; seat of the Monarchy; and as Micah (agreeing with this of our Prophet) calls it, the c Mich. 4.8. Tower of the flock, and the strong hold of the daughter of God's people. We read d 1 Sam. 4.20, 21 how that good woman the wife of Phinehas, upon hearing tidings of taking of the Ark, with very grief fell in travel, and gave up the ghost: before whose death neither could the birth of a manchild, nor the kind and comfortable speeches of those women then present with her, any whit comfort or content her; but she cries out, The glory is departed from Israel, because the Ark of God was taken; yea she doubles her passionate complaint, and again with her last breath says, The glory is departed from Israel, for the Ark of God is taken: And thereupon she gives her son a name, and calls him Ichabod, as much as to say, where is the glory, or rather No glory: and all because the Ark of God was taken. And thus not State, not wealth, not outward magnificence, but the presence of God in his Ordinances was ever accounted to be the glory of that people. And so the Apostle in reckoning up the privileges and prerogatives of the jews, telleth us, e Rom. 9.4, 5. That to them belonged the Adoption and the [Glory] meaning thereby the Ark which was a token of God's presence, whence God also heard the prayers and praises of his people, and gave forth Oracles unto such as sought him. As it was their glory, so it was their Strength. By it great things had been for them wrought. Before it the waters of jordan were divided; Ios. 3.14. The Idol Dagon was laid flat upon the floor; Ios. 6.11. The strong walls of jericho were demolished by the presence of it; before it their enemies cannot stand. And this caused Israel too superstitiously to trust in the Ark of wood, when they had God their enemy: for when they fell before their enemies, they thus advice; f 1 Sam. 4.3. Let us fetch the Ark of the Covenant of the Lord out of Shiloh unto us, that when it cometh amongst us it may save us out of the hands of our enemies. Besides this that hath been said and showed of the Ark, for making good this point, that of the Prophet Isaiah might be brought, g Jsaiah 26.1. In that day shall this Song be sung in the land of judah; We have a strong city, salvation will God appoint for walls and bulwarks, etc. But I hasten to the vs●. Use 1 See here what enemies all irreligious persons are to this State and Kingdom; As likewise such as seek to suppress and overthrew God's worship and true Religion. These are the capital enemies of our nation; in as much as they labour to the utmost to pull away that which is the Stay and Pillar of our Land. Satan and his instruments have ever charged true Religion and the professors of it to be the authors of all contentions, tumults and insurrections, and the greatest enemies of States and Kingdoms: which imputation the father of lies hath laid before the eyes of great ones to alienate the minds of Princes both from it and them. Thus was h Hest. 3.8. Dan. 3.12. Acts 17.18.19.26.24.5. Ahashuerosh incensed against the jews; and Nebuchadnezar against the three companions of Daniel, as if they had been disobeyers of the king's laws and contemners of his edicts. So S. Paul was often accused by the Stoics in Athens, by Demetrius, by Tertullus, that he was a pestilent fellow, a mover of sedition amongst the jews thorough the world, and a sect-master. And in the time of the ten first persecutions, if there were any public plague or calamity fallen on city or country, the heathen would strait cry out upon the Christians, accusing them to be the authors and causers of it: If Nilus' over-flowed not her banks; if the clouds withheld their rain; if the earth quaked; if famine increased; if the sword spoiled; if pestilence continued; by and by the poor Christians, as the sheep of Christ, were cast unto the Lions: They were charged to make privy conspiracies; to device secret counsels against the Commonwealth; with the murdering of children, and eating man's flesh, as Eusebius doth record. Eccles. Hist. Thus Nero when he set Rome on fire, laid the fault on them. And where would the Papists have laid the gunpowder treason, had the blow been given, but upon the Puritans? But as the Wolf in the fable (oh that it were but a fable) when he sees the Lamb drinking at the pool, comes blundring into the water and troubles it, than quarrels with the Lamb for troubling the water; Sic nocet innocuo nocuus, causamque nocendi Quaerit: So though Ahab the Wolf troubles all Israel, 1 King. 18.17, 18. yet Eliah the Lamb shall be accused for it. And herein the wicked plays Athaliahs' part, who cried out; Treason, treason, when she was the traitor and none else. Therefore as Eliah answered the crime objected, and rejected the same back, that it rebounded at him that gave the charge▪ so do I. It is not the godly and religious, but you irreligious and profane, who are the troublers of this Kingdom. Use 2 Hence let all be exhorted to use all good means to their utmost, that true Religion may be established: for look as Sampsons' strength lay in his hair, so doth the strength of our land consist herein: judg. 16.19. which if it should be shaved and deprived of (which we trust shall never be) though every shower were a shower of gold, every stone in the land a pearl, every beggar an honourable Senator, every fool as wise as Solomon, every weakling as strong as Samson; yet our wealth, honour, strength, wisdom, and glory are gone, and we shall sing a doleful Miserere with k 1 Sam. 4.21. Phineas his wife, Ichabod; The glory of England is gone; for Religion is gone: And therefore let every one both Magistrates and others, as they love their souls, their bodies, their King, their Country, their peace and prosperity, pray hearty, and pray continually for the establishing of it: esteeming it for God's best friend, the King's best friend, the Courts best friend, the City's best friend, and the Country's best friend, and best friend to us all: Prou. 4.8. Exalt her therefore, and she shall promote thee; she shall bring thee (oh England) to honour, if thou dost still embrace her. The sixth and last particular follows, and that is the erection and setting up of a Winepress in it, for the pressing of the grapes and saving of the Wine. And this (saith one) shows what hope the Vinitor conceived of the fertility of his Vineyard: as if the Prophet should say; He nothing doubting of the fruitfulness thereof, made a Winepress therein. About which Winepress our Expositors are very various in their judgements: and yet the opinions of the most of them have some probable ground: amongst all, theirs seemeth probablest who understand thereby the Word and discipline. But for as much as we have not here so sure footing as we have had in the former (in that we want Scripture for the seconding such an exposition) I will content myself with this general observation: God hath his Winepress for the pressing, Doct. God hath his Winepress for the pressing o● his Vineyards grapes. pruning and discovering of his Vineyards fruit. The truth of this I will endeavour to prove by an induction of particulars. First, the Word preached is an excellent Winepress for this end: This discovers what is in a man; and therefore it is compared to an l Matth. 3.10. Axe put to the root of the tree, because it discovers who are sound and unsound, as the Axe doth: For albeit by the eye it is not so soon perceived what trees are good and what naught (for many a one there may be which is straight without, having a goodly top, and fair rind, and yet rotten and hollow within) yet when the Axe is brought and laid to the root, and it felled, than what was before unknown, is manifestly seen. In the same respect it is compared to a m Vers. 12. Fan in Christ's hand, whereby he doth purge his floor. Chaff and Corn, good and bad, lie together upon an heap a while; but when the Gospel comes (it being preached with power and a good conscience) it blows so mightily, as with the gust thereof hypocrites are scattered, and the faithfulness of such, as with honest and good hearts embrace it, is revealed and made known. After the same manner is the Word compared unto n jerem. 23.29. fire, which hath a double effect; to waste stubble and dross, and to purify that which is refineable, as gold and silver: It inflames some men's hearts with a zealous love to God and his glory; and setteth others on fire to persecute and impugn it: And to a o Heb. 4.12. Sword with two edges, which cutteth both ways, and divides between the joints and the sinews, and the marrow and the bones; it doth anatomize the hearts of men, and discover the soundness or unsoundness of them: And to p Ephes. 5.13. Light, which maketh all things clear and manifest, which before lying in the dark could not be discerned nor discovered. Thus we see the nature of the Word, which like a Winepress will make known what is within; laying open the poison that lurked in the wicked, and the grace and goodness that lay hid in the bosom of the godly. Secondly, Crosses and Afflictions wherewith God exerciseth his Church, are as God's Winepress. By these he doth discover what is in his people that profess his name. Thus Moses said q Deut. 8.2. he led his people Israel forty years in the Wilderness, For to humble them, and prove them, to know (that is, to make known) what was in their hearts. And so God speaking of the remainder of his people, whom he did not utterly cut off in judgement, saith thus: r Zach. 13.9. I will bring the third part thorough the fire, and will refine them as silver is refined, and will try them as gold is tried: And S. Peter comforting the faithful in their afflictions, speaketh after this manner; s 1 Pet. 4.12, 13. Dear beloved, think it not strange concerning the fiery trial which is amongst you to prove you, as though some strange thing were come unto you, etc. And Saint james after the same manner calleth afflictions trials, and t james 1.3. Temptations, because they serve to try us what is in us, and make it known. And indeed afflictions are blabs and tell-tales (as one saith well) they will not conceal the truth, but make it known: they press out of the godly that sap and juice of grace which is within them; yea the more they are pressed, the more the liquor of grace distilleth from them; the more abundant they are in prayer, confession, humiliation, etc. But from the wicked they can press nothing but noisome, stinking putrefaction; all they send forth in the day of trouble, is railing, murmuring, and impatiency. Thirdly, Discipline or the Spiritual censures of the Church, executed against such members of the Church as have fallen into any scandalous offence, the highest degree whereof is Excommunication, and debarring from the public ordinances of God, and society of the faithful, both public and private, are as a Winepress. And though it be not absolutely of the essence of the Church, no more than the Winepress is essential to the Vineyard, yet it cannot well be wanting in the Church, no more than a Winepress can be wanting in a Vineyard. By and in the true use whereof, the sinner becomes humbled and reform u 1 Cor. 5.5. 2 Thess. 3.14. : Others are terrified and made afraid * 1 Tim. 5.20. : And the ordinances of God are kept in reverence x 1 Cor. 5.6, 7. . The sweet juice that this ordinance of God wringeth forth, S. Paul showeth in his second Epistle to the Corinthians: y 2 Cor. 7.11. For behold (saith he) this selfsame thing that you sorrowed after a godly sort, what carefulness it wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what vehement desire, yea what zeal, yea what revenge; In all things ye have approved yourselves to be clear in this matter. All this may serve to stir up every one to look that their hearts be upright and sincere; Use. and our grace's sound and saving: for God will in time discover us. His Winepress is for some use and end: we must assuredly be brought unto the trial; first or last, he will press us to the purpose; and then what will become of fair shows and flourishes? The house that is built upon the sands makes as goodly a show as any other in a fair Sunshine day; and stands as well while the weather is calm: but when the winds arise, and the rain beats, than it falls, and is not able to stand out the trial: z Matth. 7.27. And the fall of that house is great (saith our blessed Saviour.) If thou be'st not found at the core, thy false-heartedness will appear; when thou comest unto the Press, it cannot be hid. Haply the word and discipline hath discovered abundance of corruption in thee, and caused thee to murmur, repine, and grudge, etc. Well, assure thyself, the Winepress of affliction will discover fare more, when thou shalt be brought unto it: (and how soon we may be tried therewith, God only knows.) Lesser and lighter afflictions make thee as the raging Sea, a Isay 57.20, 21. foaming out mire and dirt: what then will common afflictions and heavier persecutions, which may befall the Church, cause thee to do? And yet as S. Paul saith concerning heresies, so say I of these, b 1 Cor. 11.19. they must needs be, that the approved may be known. Wouldst thou then be able to endure the press? Look well unto thy inside; thy faith must be c 1 Tim. 1.5. unfeigned; thy love unfeigned, d 1 john 3.18. in deed and truth; thy repentance an unfeigned e joel 2. renting of the heart; and thy wisdom f jam. 5.17. without dissimulation▪ and then thou needest not fear it; for as good grapes, thou art pressed to be preserved & not spoiled. A child or a fool indeed, would think a goodly cluster of grapes spoilt, when it is cast into the press: but a wise man knoweth, if it be not cast in, it will perish within a few days. If it had not been so, we had wanted the Vine we now have. Thus the precious liquor distilled from thee, De hoc liquore saecla futura bibent. shall be kept to refresh the heart g judg. 9.13. both of God and man; out of that gracious and sweet juice, God will glorify himself and comfort others. And thus much of these particulars, wherein the great care & diligence of this Vinitor did appear for his Vineyards good. Now see the success. Text. He looked that it should bring forth grapes, and it brought forth wild grapes.] His hope and expectation was to find grapes in the vine, or clusters of grapes, as the word noteth: But it deceived the hope and expectation of the Lord, and (like a degenerated plant) brought forth wild grapes: Not leaves or no fruit; but (as the word signifieth) stinking and bitter fruit; such a kind of fruit, as in smell was most odious and stinking, and in taste most loathsome and unsavoury, being neither answerable to the nature and kind of the noble plant, nor yet to the care and cost of the good and painful husbandman. Part 1 Two things then are here to be considered: First, What God expected, for his cost and pains, [He looked for grapes.] Part 2 Secondly, What it returned, and how it answered the hope and expectation of the Vine-dresser, [It brought forth wild grapes.] Before I come to any observation, Quest. let me make answer to a question. Some may demand, whether God can fail of his end in any of his actions, or be deceived of his hope and expectation? The answer is, Answer. God's knowledge is absolute and perfect, knowing all things from all eternity at one instant; Zanch. de naturae Dei. c. 2. quaest. 13. and it is most certain, and cannot any way be deceived, all things being known of him as they are, and all things are as they are known of him. The future degeneration and ingratitude of this people, the Lord foresaw even from the beginning, and knew full well what he should receive from them; and causeth his servant Moses to sing and write thereof, even before they came into the Land of h Deut. 31.20, 29. Canaan; and so he telleth them by this our Prophet, that he knew they would deal very treacherously with him i Isay 48.8. . This then is not spoken, as if God's hope and expectation were uncertain, or could be frustrate, or as if he were doubtful what would follow, but by a k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. figure he thus speaketh: Showing thereby; 1. What they ought to have done; 2. How acceptable and pleasing it would have been to him, if they had so done. Now to some Instructions: and first from God's expectation, this we note: Where God hath taken pains in planting and husbanding, Doctr. Where God hath taken pains, he expects fruit. there he justly expects fruit somewhat answerable to his pains. He looks for the fruits of his travels, from them on whom he hath bestowed it. l Cant. 6.11. I went down into the garden of nuts (saith the Well-beloved) to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. He having purged and dressed his garden, came to see how his handiwork did thrive and prosper, expecting in convenient time some answerable return. That Parable which our Saviour doth propound m Matth. 21.34. of the Vineyard let out to unthankful husbandmen, is a pregnant proof: for when the season came and time of fruit drew near, that great Housholder sends out his servants to those husbandmen, that they might receive the fruits: And in the application of that Parable we read, that He will let out his Vineyard to other husbandmen, who should render him [fruits] in due season. And when our Saviour telleth us n john 15.2. of his Fathers purging and pruning of the Vine, he withal showeth us what is his aim and scope therein; namely, that Christians should be abundant in bringing forth of fruits beseeming their profession. Reason. There is good Reason for it: For o 1 Cor. 9.7. who planteth a Vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? What husbandman bestows his seed and pains upon his land, and doth not expect a good crop therefrom? And is it not then just and equal, that the Lord should look for some answerable return for all his pains? Use 1 Let this then serve for our Instruction, that we answer this Husbandman's hopes in some good measure. Let us remember the end of all his cost and labour, and consider with ourselves, the reason why we have received so many blessings from him: Let us set before our eyes his many favours, spiritual and temporal, and then say, whether he hath not been as careful a Husbandman for England, as ever he was for Israel. Hath he not taken us out of the Romish Egypt, where we grew not well, and planted us in a very fruitful Hill; in a Land flowing with milk and honey? Hath he not fenced us about with his mighty protection, Remember 88 and 1605. and defended us from many dangers and devilish plots, devised against us by the enemies of the truth: So that neither Boar nor Bear, Wolf nor Fox, Turk nor Pope, could yet invade us, or prevail against us? Hath he not rooted out and expelled, those rankling thorns and renting brambles, (I mean the Papists) and cast out of this his Vineyard, the stumbling stones of superstition, and baggage of man's traditions, with the relics of Idolatry, hammering and beating down the Popish Dagon? And hath he not planted choice plants in this his Vineyard, giving us such Princes as may be compared with the best Princes of Israel and judah, under whom we have a long time enjoyed the Gospel, with the fruits of the Gospel, Peace and Plenty; so that we may sit under our own Vines and Figtrees, conferring of the ways of God, and quietly enjoying our goods and earthly happiness? No Church under heaven more enriched with treasures and gifts from God than ours is. What could he have done more for this his Vineyard than he hath done? And what can he expect less from this his Vineyard than he now doth, abundance of sweet grapes and good fruits? Yea, in particular let every one consider this, and make application of it to himself. Hath not the Lord chosen thee above many thousands in the world, and afforded unto thee such means, as he hath not granted unto many, who by nature are as good as thyself art? Hath he not sent his servants unto thee early and late to call upon thee, that thou shouldest bring forth fruit worthy amendment of life? Hath he not often trimmed thee with his pruning-hooke of afflictions and crosses; sometimes in thy friends, at other times in thy goods; sometimes one way, at other times another? and to what end hath all this been, but that thou shouldest be fruitful? Thus should every one common with his soul, and put the question to himself, what God meant in being at such pains and cost with him; that so those fruits may be found in us, which the hand of God looks to gather from us: For to whom much is given of them much shall be required. Oh! beware then that thou deceivest not God's hope; he expecteth fruit of thee, let him find it in thee. This point (though plain) I find so needful to be pressed in this barren age, as that I must be bold to pursue it, and show, First, the Motives or Reasons inducing us to fruitfulness: And secondly, acquaint you with some profitable means that must be used to make us grow more fruitful: And thirdly, acquaint you with the nature and quality of that fruit which we must bring forth, that God may accept of it, and take pleasure in it: All which are necessary points to be handled in the prosecuting and following of this Use. Motives to fruitfulness. To begin with the Motives: besides what hath already been said and showed of Gods deserving it, by reason of his pains and cost (which strongly bindeth us to obedience) sundry other Reasons may be brought: As first; Every creature in it kind is fruitful: The poorest creature that God hath made, is enabled with some gift to imitate the goodness and bounty of the Creator; and to yield something from itself to the use and benefit of others. The Sun, Moon and Stars, as they are endued with light, so they restlessly move to impart their light and influence, to the enlightening of this inferior world. The Clouds fly up and down emptying themselves to enrich the earth, from which notwithstanding they reap no harvest. The Earth liberally yields her riches, and brings forth food for the maintenance of those innumerable armies of creatures that live thereon; Green herb for the cattles, and oil and wine for man: The valleys stand thick with corn; the Mower filleth his Sith, and the binder up of sheaves his bosom: Thus it returns fruits in abundance to the painful tiler and dresser of it. Yea, what Herb, Plant or Tree grows upon the earth, which is not in its kind fruitful; spending itself and the principal part of its sap and moisture in bringing forth some pleasant berry or other such like fruit; which being ripe and perfect, suffers to have plucked from it for the good of man, and voluntarily lets drop down before his feet? And doth not every one dislike sterility in his grounds and barrenness in his cattles, expecting fruitfulness in all that belongs unto him? Now then, how can it be allowable, when heaven and earth are fruitful in their kind; and neither bird, beast, nor plant are idle, but are ever bringing forth for the good of their Lords and owners, that only man should remain unfruitful; his faculties and graces idle, and he himself a burden to the earth? Shall not every creature be a witness against man, and rise up in judgement to condemn him, if he be barren; fruitless? And therefore as the Earth to Man; so let Man to God, return a blessed usury; ten for one; nay, thirty, sixty, an hundred fold. Secondly, the fruitfulness of a Christian is the groundwork of all true prosperity: so that p Psal. 1.3. whatsoever he doth shall prosper. Oh! what a large extent is here of God's goodness towards such a one; He shall prosper, not in some things, but in all things whatsoever he undertakes or goes about: q Deut. 28. 2-10 Blessed shall he be in the City, and blessed in the field: blessed in the fruit of his body, and in the fruit of his ground, and in the fruit of his cattles, and in the increase of his kine, and in the flocks of his sheep: Blessed in his basket, and in his store: In his coming in, and going out; yea, the Lord shall bless him in all that he shall set his hand unto. And thus it was with joseph, that r Gen. 49.22. fruitful bough: s Cap. 39.23. The Lord was with him, saith the Text, and that which he did, the Lord made it to prosper. As it is thus with him in whatsoever he undertaketh by action; so shall it be with him in whatsoever he undergoeth by passion or by suffering: His losses, crosses, troubles, persecutions, or what else betides him shall be t Rom. 8.28. for his good, as the Apostle witnesseth, and tend to the furthering him with that eternal weight of glory. Let tortures, torments, fire, gallows, u Verse 35. tribulation, persecution, famine, nakedness, peril, sword, or any such like befall him, yet they shall never wrong him, but prove an advantage unto him; and he at length shall prove a noble and a worthy conqueror over them: they will but help him sooner to that crown which he hath so long strove for: And (to use the words of blessed Bradford * Fox Martyr. Fol. 1492. ) If there be any way to heaven on horseback, this is the way: So that these shall never hinder him in his journey. Me thinks this consideration should work effectually with us, and upon us all; and if I should say no more, this were enough to make every one that is not settled on his lees, to resolve to become fruitful: for who would not do any thing to have such a privilege as this is? What man would not himself follow, and set his child unto such a vocation, in the which every action would bring profit and great commodity? Again, if we be fruitful, bringing forth fruits of the Spirit, x Gal. 5.22, 23. There is no law against us; for so witnesseth the Apostle. An excellent privilege this is indeed, there is no law to condemn such, nor domineer over such: Though there is a law for them, which is as a rule unto them of obedience; yet there is no law against them; for such are freed: First, from the obligation and rigour of it, as it bindeth us to perfect obedience in ourselves and by ourselves, for the obtaining of eternal life, according to the tenor thereof, Do this, and thou shalt live. And secondly, from the curse of the Law, for any breach thereof, either in thought, word or deed; so y Rom. 8.1. that there is no condemnation belongs unto them: though the best do things worthy of condemnation, and have need to use David's Prayer, z Psal. 143.2. Enter not into judgement with thy servant, O Lord; yet they shall never be condemned. Stay Christian, meditate a while of this privilege before thou proceedest further; ponder it well in thy mind, and consider the excellency hereof. Art thou a fruitful branch? Why then thou hast liberty to live and serve God without fear of damnation; Luke 1.74. when as otherwise, thou canst not but quake and fear upon the thought of hell and judgement; and as the Apostle speaketh, a Heb. 2.15. All thy life-time must needs be subject to fear and bondage. Hence likewise thou mayst comfort thyself in thy desires and weak endeavours to obey, b Isay 1.19. which God will accept at thy hands for obedience itself, because thou art freed from the rigour of the Law; so that thy many weaknesses and imperfections in doing good duties need not discourage thee: for the Lord will not examine thy actions according to the strict rule of his Law, but according to the purpose, desire and endeavour of thy soul will he reward thee, and c Mal. 3.17. spare thee, as a man spareth his own son that serveth him. But on the other side, so long as thou continuest fruitless, the Law hath power over thee to require exact and personal obedience at thy hands unto it; and to accuse and condemn thee for the least breach of it. Thy desires, thy endeavours, thy meanings, thy purposes, cannot stand thee in stead, nor defend thee from the wrath of a revenging God: no whither canst thou fly for succour or relief, thy case is fearful. Again, thou mayst d Rom. 5.3. rejoice in tribulation, and sing in the very stocks e Act. 16.25. with Paul and Silas: though thou be persecuted and afflicted, railed upon and reviled, by evil men, yet seeing there is no law against thee, and the curse (which maketh these things bitter) is removed from thee, thou needest not fear them before they come, nor be discouraged when they are come: but, è contra, if thou bring not forth the fruits of the Spirit, then assure thyself, that whatsoever loss or cross befalls thee, they fall upon thee with a curse; the venom and sting is in the tail of them, they tend to thy perdition. Were these things well weighed by us, how could we then but labour to be filled with the fruits of righteousness? Men of this world commonly comfort themselves with this; that how ever they fail, yet the Law cannot take hold upon them. Be thou a fruitful branch, and this comfort thou mayst have, for the Law Moral is no kill letter to thee. Fourthly, The circumstance of time calls upon us to bring forth the fruits of obedience. Our Master hath suffered us our first year already, yea our second, f Luke 13.7. nay our third, or rather our third score year; for is it not rather three times twenty years, than three years since the Lord hath spared us, as he spared the Figtree? For as much then as he hath year by year, for so long succession of years, sought for fruit of us, and found none; it is now high time to look about us, and bring forth plenty, or else with fear and trembling, it is to be expected that we shall stand no longer, but be stubbed up, and have that sentence passed against us, which was sometimes passed against the Figtree, Cut it down, why cumbereth it the ground? Besides these Motives, our blessed Saviour useth many more in that same sweet Sermon g john 15. , which he preached to his Disciples a little before his departure from them; and as some think, in the way between the place where he did eat the Passeover, and the Garden wherein he was betrayed: Herein (saith h Vers. 8. he) is my Father glorified, that you bear much fruit. Our fruitbearing tends much to Gods glorifying; and in glorifying him, our glory doth consist; for the glory of man without glorifying his Maker, is but dung and worms; but this dung and worms by glorifying God shall be made glorious. Now the only way to bring glory to his name, is by bringing forth the fruit of our planting. Again he saith, By this we shall be his Disciples, that is, know, and have a testimony that we are so: and indeed without fruit none can have his vocation, adoption, or engrafting into Christ, sealed up unto his soul. He than that is unfruitful, wants this testimony which every one desires to have, and none to be without. Again he telleth them, this was the end of their election before time, and special vocation in time; i Vers. 16. Ye have not chosen me, but I have chosen you, and ordained you that you should go and bring forth fruit. Besides, if a man endeavour to bring forth fruit, he is sure to speed when he hath any suit to God; and therefore in the same verse he addeth this as a reason to his exhortation, That whatsoever they should ask of his Father in his name he might give it them. If all this will not serve to make us fruitful, that which our Saviour saith in the beginning of that chapter, me thinks should awaken us: Vers. 2. for Every branch that beareth not fruit, he taketh away: and presently after, If a man abide not in me (viz. to bring forth fruit) he is cast forth as a branch and is withered, and men gather them, and cast them into the fire, and they are burned. Much more might be said for the pressing of this so necessary a duty. My desire is to say enough, and but enough: now what hath been spoken is enough, if God shall please to accompany it with his grace, and operation of his blessed Spirit, without which neither this, nor all that can be said, will be enough to work us hereunto. By this time haply thy heart may smite thee for thy barrenness, and the Spirit may begin to work within thee a desire after the fruits of holy life; insomuch that out of the longing desire of thy soul, which thou hast of fruitfulness, thou wilt now come to me, as those Publicans and soldiers came to john, saying, k Luke 3.10. Cap. 10.25. What shall we do? Or as that Lawyer came to Christ, with Master, what shall I do? If this be thy next question, what thou shouldst do to become fruitful, I would advice thee to follow these directions. See thou be removed out of thy natural soil, Directions how to grow fruitful. and be engrafted into another stock. For that thou mayst be fruitful, thou must be, as it is said of the godly man in the first Psalm, l Psal. 1.3. A tree planted, because by nature the best of us are but as wild Olives; and if ever we become fruitful trees, we must of necessity be transplanted from the first Adam into the second. The tree must be good before the fruit can be: m Mat. 12.33. Either make the tree good, and the fruit good; or the tree evil, and the fruit evil, saith our Saviour: for men n Cap. 7.16. gather not grapes of thorns, nor figs of thistles. Vers. 18. As a good tree cannot bring forth evil fruit; so neither can a corrupt tree bring forth good fruit. Until thou be a plant planted in the house of the Lord, and engrafted into Christ by a true faith, and made a new creature by Regeneration, having a believing heart, and a good conscience; thy fruit can never be good: all thy works are as so many sins, yea thy best works are but as rotten weeds: Thorns and Thistles thou bringest forth, and therefore art o Heb. 6.8. nigh unto cursing, whose end is to be burned: but being once engrafted into this stock jesus Christ, thou canst not but bring forth fruit incontinent (though not such plenty and store of fruit as afterwards) for such a lively power of life is in it, that wert thou as dry as Aaron's withered rod, yet thou shalt presently be changed into a flourishing and fruitful tree. As the Thief upon the Cross, p Luke 23.39. who no sooner was set into it, but he bears fruit in an instant: 1. Reproving his fellow thief, for his sin in railing upon Christ. 2. justifying Christ, and pleading his innocence; giving a good testimony of him. 3. Condemning himself, acknowledging God's righteousness in laying that punishment upon him. 4. Craving mercy and forgiveness from his Saviour, desiring him to remember him when he came into his kingdom: so thou being joined unto him, that is, raised from the dead, q Rom. 7.4. shalt bring forth fruit unto God. Labour therefore to be engrafted: The ordinary means is the word preached: for as in grafting, so here, God is the husbandman; Christ the stock; Believers the imps; the Spirit the sap; the word the saw; the Sacraments the ligatures: As therefore without a knife or saw to open and rive the stock, and let in the imps, no man can graft; so without the word no hope of this benefit. And this that hath been said overthrows a point of natural and Popish religion, viz. That a man may be justified and saved by his good works, when by this that hath been said, we see that good works can only be the fruits of persons already justified; Non praecedunt iustificandum, sed sequuntur iustificatum. August. and that which follows cannot be the cause of that which went before. The fruit cannot make the tree to be good, it doth only declare and manifest that it is good, according to that speech of our Saviour, r Matth. 7. The tree is known by his fruit. In the second place, that thou mayst be fruitful, see thou plant thyself by the running brooks: Seat thyself under a powerful Ministry, that so thou mayst be partaker of those waters, s Ezek. 47.12. which flow from under the threshold of the Sanctuary. Water we know causeth fruitfulness, as drought doth famine. The inundations of the river Nilus caused Egypt to be so fruitful: So these spiritual waters will cause us mightily to fructify and increase, and make us t Isay 44.4. spring up as amongst the grass, and as willow by the water courses. Thus the Church as it was planted in a fruitful field; so was it likewise placed by u Ezek. 17.5. great waters, insomuch that it grew and became a spreading vine. And the godly man being planted by the rivers of waters, * Psal. 1.3. brought forth his fruit in due season. Is it then the true desire of thy soul to fructify and bring forth fruit? See then that thou frequent the Sanctuary of the lord x job 8.11. Can the rush grow up without mire? or can the flag grow up without water? Is it possible that thou shouldst increase in grace and goodness, and yet never drink of the waters of Shiloah? It cannot be. If therefore thou hast not in thy own fountain, seek to thy neighbours, and carry thy pitcher with thee; for nothing can more dangerously or uncomfortably be wanting to thy soul. Besides, see thou labour for humility and tenderness of heart. The ground which is hard and stony is unfit for fruit, as our Saviour hath manifested in that parable of the seed y Luke 8, 6. . For neither can the seed sown take any root, neither will it drink in the rain that the heart of it might be moistened. It may be the outside may be a little washie, but it gets not in to prepare it to fruitfulness. Thus hardness of heart keeps the soul dry and barren. And surely here is the reason, why after so long time of preaching, there doth so little fruit appear: Much water hath been poured on us, many a gracious Sermon hath been preached to us, but what are we the better? The invincible hardness of our hearts will not suffer one drop of these heavenly dews to sink into our souls. How many handfuls of good seed do God's Seeds-men daily cast amongst us; and can they say with Isaac, that they have reaped an hundred fold, as he did in the land? Alas! So fare are they from seeing such an increase, as that they would be heart-glad of thirty; nay of ten: Yea, let me tell you, many Ministers would be glad, if they could see their seed again: and what is the reason but this, that men's hearts are so stony, flinty? Labour then for greater tenderness of heart, if thou wouldst bring forth more fruit in thy life; and see thou retain the waters, z Heb. 6.7. and drink in the rain: hold fast what thou hearest by conscionable meditation. Fourthly, thou must beware of overshadowing thy heart by any sinful lust, whereby the warm beams of the Sun of righteousness is kept from it. Husbandmen have evermore a great care of this, and will not by any means endure to have their young nurseries overshadowed by any bough or tree; but so plant them, as that they may enjoy the benefit of the Sunbeams: for no ground or plant will ever prove good, which hath not a favourable aspect from the heavens: And thus our hearts are made fruitful by the heavens answering the earth, a Hos. 2.21. as Hosea speaketh (though in another sense) I mean, when Christ the Sun of righteousness darteth the beams of his gracious countenance and favour upon our souls; warming and cherishing Paul's planting, and Apollo's watering, with the influence of his grace: for without him we can do nothing b john 15.5. , nor have any life in us. And therefore beware lest through superfluity of lusts, or inordinate desires; through worldliness and covetousness, or any other such like sin, thy soul be so shaded, as that this Sun of righteousness cannot shine upon it, if thou wouldst grow fruitful. Fiftly, a special care must be had to the root, that that grow well, if we would bring forth fruit abundantly. Now faith is that same radical grace, which must especially be regarded: if that thrive not, no other grace can prosper. Foolish then and preposterous is their care, who seek and study how to be laden with the other fruits of God's blessed Spirit, as with Love, joy, Peace, Long-suffering, Gentleness, Goodness, Meekness, Temperance, and the like, and yet neglect the looking to this grace of faith. This is no otherwise (saith one c Wards Life of Faith. ) than if a man should water all the branches of a tree, and not the root. Sixtly and lastly, we must be earnest with the Lord, that he would make us fruitful, and give us wisdom from above, which wisdom, saith S. james, d james 1.5.3.17. is full of good fruits. Call upon him earnestly and frequently for grace: and not only so, but withal seek the prayers of God's Vine-dressers his Ministers; and desire them to be earnest with God for you, that you may be fruitful: for how ever this ungrateful world contemneth and despiseth these; yet the truth is, they can prevail much with God e Luke 13.6, 7. , and if they should not oftentimes rise up and stand in the gap, woe would be to thousands for the barrenness of their lives. And thus I have showed you the way, how of barren you may become fruitful. If then any amongst you, that hear me this day, do hereafter continue barren and fruitless, it must needs be because they are wilful, or slothful, or both: for put in practice what now you have been taught, and I dare pass my word and pawn my credit, that in a short time, the barrenest professor in this congregation, will bud, and blossom, and bring forth fruit abundantly. For what should hinder? Is there any fault in the Husbandman to be found? Surely no: for we have heard it before proved, that he is no way wanting, nor defective; and therefore cannot justly be charged with the barrenness of any man's heart or life, as hereafter shall be cleared. Where then lies the fault? Is it in the stock or root? No neither: for we have lately heard how lively and full of juice it is; insomuch that whosoever is set into it, doth incontinently fructify and bring forth fruit. If then there be any want, it must be in thyself, in not using the means that hath been now prescribed. Oh that men would now at length be brought to look about them; and suffer themselves to be so fare prevailed with, as to make trial of these means in uprightness and sincerity of heart. Consider, I beseech thee, with thyself, how exceedingly hitherto thou hast frustrated the Lords hopes and expectations: as likewise in what a woeful estate and condition thou hast lived, and still livest in, whilst thou art under that same curse, that heavy curse which is never fare from thee, f Luke 13. Cut it down, why cumbers it the ground? Urge therefore and press thy soul unto this fruitfulness, and in some good measure answer the Lords hopes hereafter: and content not thyself with shows and leaves; but as a tree of righteousness, do thou show forth thy grapes, and figs, and sweet fruits, for that is it which God expects. Object. But we are fruitful members of the Church; we hear the word, receive the Sacraments, and delight therein: we keep good orders in our families; speak against common abuses; and reform evils in ourselves and ours; what would you more? Answ. Yet something may be wanting: The fig tree had leaves enough, and by the flourishing greenness seemed to promise great store of fruit; no wonder then, if such fair green leaves as these cause many a soul to deceive himself and others also; when alas all this, and more than this, may be, and is, in many, who are like to have the doom that figtree had, g Matth. 21.19. Never fruit grow on thee more. And therefore before thou boastest, see thy fruits have these properties. First, Properties of good fruit. look that the fruit thou boastest of be proper fruit: It must be thy own, done by thy self; not by a Deputy nor Attorney. Thus the godly man is compared to a tree that bringeth forth h Psal. 1.3. her fruit in due season. It must not then be borrowed fruit (for so an heart as stony and barren as Cheapside itself, may be made a far richer garden than some of those are where those herbs brought thither naturally grew.) The Papists indeed would fain make us to believe that if our own lamps be without oil, we may go and borrow of our neighbours to supply our wants: For holy men of God, say the Rhemists i Supererogatio quasi super id quod erogatur. Rhem. Annot. on Luke 10.35. 2. Cor. 8.14. 1 Cor. 9.16. , have done not only that which they ought to do, but more than was required at their hands: as for example, john Baptist fasted more than he was commanded; and Mary lived more strictly than she was required: now these superabundant works, as a Church treasure, becometh an advantage to others who are more defective; and indeed hang as it were upon the Pope's tally, for who gives most. But these works of supererogation, are works of supererogation: our Saviour hath taught us this lesson, k Luke 17.10. When we have done all we can, we are but unprofitable servants. And therefore let none build their hope upon such a sandy foundation as the good works of others: another man's meat cannot nourish me; another man's garment cannot warm me; another man's eye cannot guide me; neither can another man's works save me. You call upon your Minister to preach for himself; upon your servants to do their work for themselves; and upon your Captain to lead his company for himself: and therefore let me call upon you to do good duties by yourselves, and for yourselves: Let not great men think to go to heaven by their Chaplains, nor Wives by their Husbands, nor Parents by their Children, nor servants by their Masters; by whom (usually) they are religious here, and think to be glorious hereafter. Let me crave your patience a little in hearing a Story, which though in itself it be idle and feigned, yet may be of good use to set forth a truth unfeigned: There was a certain man (saith the Legend) which would never go to Church himself; but ever when he heard the Saint's bell ring, would say to his wife, Go thou to Church and pray for thee and me: one night he dreamt that both he & his wife were dead, & that they knocked together at heaven gate for entrance; Peter (being the imagined and supposed Porter) lets in the wife, but keeps out the husband, Illa intravit pro se, & te. telling him thus; She is entered in both for herself & thee: For as she went to Church for thee, so she is gone to heaven for thee: This is the Fable. The Moral is good, and instructs every one to have a personality of faith, and propriety of fruit; that himself serving God, himself may be blessed of God: So willeth the Apostle, l Gal. 6.4. Have rejoicing in thyself alone, and not in another. It is his m Hab. 2.4. own faith the just shall live by; and a man's n 2 Cor. 5.10. Luke 16.2. own works that he must give an account of: For at the last day the question will not be, what hath he done? but, what hast thou done? And therefore let thy grand 〈◊〉 be to provide an Answer to that Question which will put the greatest part of the world to a Nonplus. See then that thou preach for thyself (if thou have a calling thereunto) pray for thyself, give thankes for thyself, serve God for thyself, and thus make the Proverb good (which otherwise is devilish) Every man for himself, & God for al. Prevention. And yet to avoid all scruples, I would not so be understood, as if we might not join with others in holy duties; for that we may, yea must: or that we are not to pray for others, or have others pray for us; for this aught to be: only we are not to content ourselves with what is done by them, unless we join in heart, and do the like ourselves: Neither do I think it a thing unlawful, but fitting, if a Samuel be in presence, that he should perform these holy duties, be it in any family, and bless the meat be it at any man's table (for at such a time, the Lord and Master of that house or family (how great soever) should give way) But as for children to give thankes at their Father's board (except in case before that they are Prophets) I think it not expedient. Sure I am, Christ never put his Disciples to it, though they were men grown up, and of ripe years, but ever gave thankes himself. And therefore the practice of many parents is too too childish, who make their children their chaplains; and if they be out of the house, grace shall be out of the parlour, as if it were unbeseeming their worthiness, to call upon God for a blessing upon what they eat. Secondly, our fruit it must be kindly fruit: For no man gathereth grapes of thorns, nor figs of thistles o Matth. 7. . Good ground we know bringeth forth fruit of the same kind and nature, with the seed that it was sowed withal; and not tares when wheat was sown, nor cockle when barley was cast into the ground: Thus a Christian man's fruit must be, such a conversation as may beseem the Gospel p Phil. 1.27. ; thy fruits may not be fruits of the flesh, which are so rife, so ripe, yea rotten: No nor fruits of civil righteousness, wherewith many content themselves; concluding they are trees of righteousness, because they pay every man his own, deal justly, truly, and so carry themselves, as that no man can say black is their eye; when notwithstanding, they are void of all true piety and sanctity: No nor fruits of external profession of Religion, or outward reformation. But the fruit God expecteth from thee, must be kindly, resembling the Author, which is the Spirit of grace; and that holy and pure seed which is the word of grace. Such fruits as those reckoned up by the Apostle q Gal. 5.22, 23. , Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, etc. other fruits than these, or the like to these, beseem not Christians: r Ephes. 5.3, 4. As for fornication, uncleanness, covetousness, let it not be once named amongst you (saith the same Apostle) as becometh Saints: Neither filthiness, nor foolish talking, nor jesting, which are not convenient. If it becometh not a Saint once to name these things; much less to bear them and bring them forth. Muddy water is less offensive in a puddle than in a fountain: Brambles and briers do a great deal better in a hedge or thicket than in a garden knot: Let one worldling do as another worldling does; but let no worldlings practice be a precedent to thee. What if my Lady jesabel and other gentlewomen in Court and City have such a complexion, such hair, not as God hath made, but as the devil hath been the dyer of ( s Non quos Deus fecit, sed quos diabolus infecit. Cypri. as one of the Ancient speaketh) what if they disguise themselves like harlots, more like than attiring themselves as chaste Matrons? what is that to thee? And what if many (it may be the greatest in your country, Master justice, or thy Landlord) will drink till they be drunken; swear, lie, and break God's Sabbaths? wilt thou imitate and follow them in their lewdness? It beseems thee not: learn more manners than to do as such great ones do. The consideration of whom I am should teach me what a one I should be: Think then thus with thyself; I am a tree of righteousness; a branch of the true Vine; the planting of the Lord, whose heart hath been sowed with pure seed; and shall I bring forth such fruit? will such works become me? Good Nehemiah t Nehem 6.11. being persuaded to fly and save his life, would not, but said to him that persuaded him unto it, Should such a man as I fly? and who is there that being as I am would go into the Temple to save his life? I will not go in: Verse 9 Now therefore O God strengthen my hands. So say thou when thou art enticed unto lewdness; Should such a one as I do thus? Shall I swear, swagger, drink to be drunk, or the like? I will not do it: For who is there being as I am; what heart having been sowed with such seed as mine hath been, would bring forth such fruit so unanswerable thereunto? Now therefore O Lord strengthen my hands; give grace to withstand, for I will not do thus. Thirdly, our fruit if acceptable, must be timely and seasonable. This is a commendable property in our grounds, trees, plants, that they bring forth their fruit in due season, as it is said of that tree which was planted by the rivers of water u Psal. 1.3. , whereto the godly blessed man was resembled. If our corn should not ear until harvest was passed; nor our trees bud until after Midsummer; men might look to have but small store of fruit, and to reap but a sorry and slender crop. Thus the grace of our fruit is the seasonableness of it. God himself for our example hath * Eccles. 3.1. an appointed time and fit season for all his works. But is any time unseasonable for the bringing forth of fruit? Quest. I answer, Yes: A good work may be unseasonable, Answer. as well as fish or flesh. For the clearing this we are to know, there is a difference of good things to be performed by us: Some good things are as continual acts to be performed by all persons, at all times, and in all places; from the doing whereof no part of our life is exempted, because they reach to all times of this life (and yet only to this life.) As for example, the exercise of Faith, Repentance, Mortification, Amendment of life, working out our salvation with fear and trembling, seeking reconciliation with God (and such like;) these are daily and hourly to be performed by every of us: and yet for these there are sometimes and seasons more fit, (though all be fit) wherein if they be done they will be more acceptable: As to repent in the day of our youth, and to remember our Creator before our old years come x Eccles. 12.1. . Who will not confess that young age is a fit time to learn the Hornbook or primer in, than old? yet it is better for a man of three score to learn his A. B. C. than die a d●nse: so for repentance. God takes no delight to pledge the devil, and drink those snuffs and dregs that he hath left. Other good duties we are bound to do, that reach not to all times and places, but are limited to some particular place, time, and season. As hearing, reading, set and solemn Prayer, sing, Conference, Almsdeeds, and the like: and these are they that may unseasonably be performed. Take an instance. In time of public exercise while the Minister is preaching, here is no fit time for any person to fall a praying, otherwise than by ejaculation or lifting up the soul to God: for he is now God's mouth, and by him the Lord is speaking unto us; now it is no point of good manners to speak to our betters before they have made an end of speaking. And so while the Minister is praying, for a man then to fall a reading is unseasonable: for he is now the voice of the people to the Lord, and all must join with the congregation in that duty. And let not this seem strange to any: for it is an old policy that the devil hath, to justle out a greater good by a less. He can be well content, that we should do duties for matter good, so we dishonour God in the sinful manner of performance of them. Neither let any think I speak against these duties (for my desire is that men would pray more, read oftener, etc.) but only against the unseasonableness in the performance of them, which maketh our best service in God's esteem, no better than the sacrifice of fools y Eccles. 5.1. . Wisely then observe thy time, and bring forth fruit in the right Quando, in the due season: For know it for a truth, all duties done unseasonably are hopeless, fruitless. Fourthly, our fruit must be ripe fruit, if commendable. Would a husbandman respect that tree which every year doth bud and blossom (like many of our outlandish plants) but never bring any fruit to its perfection? And yet if haply he should delight in it and nourish it in his Orchard, because of the sweetness of the blossom, or fairness of the leaf, or flower, which may yield a comfortable shade in the heat of Summer: yet God will never. He knows not how to entreat such whose goodness is but as the morning dew z Hos. 6.4. , and whose righteousness is but as a cake not turned a 7.8. : who have some good purposes and motions in their minds, and so begin to blossom; but within a short space suffer all to fade. See than thou bring thy actions to persection; let thy resolutions be brought to execution, and suffer them not to perish like an abortive birth. Thou hast a purpose to leave thy course of life and sinful trade, and take a new course, etc. Thou blossomest very fair, what a pity is it if the frost should nip these in the head? Many make their purposes like our Eves, and their performances like our Holidays: Servants work hard upon the one, that they may have the more liberty to play upon the other: So do they labour hard upon their purposes, but are idle and play upon their performances. But purpose without performance is like a Cloud without Rain; and not unlike to Hercules' club in the tragedy, of a great bulk, but the stuffing is moss and rubbish. Would such blossoms bring a man to heaven, Baalam and many other wicked wretches (who are now in torments) would have gotten thither long ago. The five foolish Virgins intended to go in with the bridegroom; but before the time their lights dropped out. If a bare Intention would serve the turn, God's Church on earth would be fuller of Saints, and his Court in heaven fuller of Souls. Good motions and resolutions are to be respected, but thou must up and be doing, else God distastes them. A fift property of good fruit is universality; It must be c Esay 27.9. All fruit, as Isaiah speaketh: fruits of the first and second table; of holiness towards God, and righteousness towards man; for what God hath joined may not be divorced. Particulars were infinite. Fruits inward; as, good Thoughts, motions, purposes: good Desires, long, faintings after God and his graces: good Affections; as Love, joy, Fear, Sorrow, Patience, Compassion, etc. Fruits outward, as, Good words; savoury speech, pure and wholesome language: And good works; such as we are bound to perform within the compass of our calling, whether General or Special. In a word, d Phil. 4.8. Whatsoever things are honest, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; those things must we think on to do: and as Mary said to the servants, e John 2.5. Whatsoever he saith do it, so say I, Whatsoever the Lord commands that must be done: we may not pick and choose, and do what best likes us, but as once Israel said, so must we always, f Exod. 19.8. & 24.3.7. Whatsoever the Lord commandeth that will we do. True it is, many points of our Masters will we know not; but our desire must be to know: And many things we do not; but our desire must be to do: for our obedience must reach to God's whole revealed will. Every Christian duty thou must make account belongs to thee as well as to any other: and therefore as a man that is to plant an Orchard, will be sure to get of every good fruit some: so, do not hear of any fruit that good is, but carry it home and set thy heart therewith. Memorable was the practice of blessed Bradford: (who was content to sacrifice his life in God's cause) g See Master Sampsons' Preface to Bradfords Sermon of repentance. He used to make unto himself a journal or daybook wherein he used to set down all such notable things as either he did see or hear each day that passed: If he did hear or see any good in any man, by that sight he found and noted the want thereof in himself, and added a short prayer wherein he craved grace and mercy that he might amend: If he did hear or see any plague or misery, he noted it as a thing procured by his own sins, and still added, Lord have mercy upon me. Oh that we would tread in this Saints steps! how much more fruitful should we then be, than now we are? Lastly, our fruit must be constant fruit. Constancy crownes all. Thus it is said of the blessed ground, h Luke 8 15. It bringeth forth fruit with patience. And herein we may not be like to other trees, wihch grow barren with their age; but we must bring forth fruit in our old age i Psal. 92.14. and continue fat and flourishing: nay not so much as a leaf must fade or fail k Psal. 1.3. : there must not be any appearance of being out of the state of grace l Heb. 4.1. : none of us must seem to be deprived or come short of entering into God's rest. Alas for such! who have left bearing, yea lost their very leaves and shows of profession, which formerly they have made; being now worse than that cursed figtree which was green: what hope have these, who come short of those that come short of heaven? Shall the former fruitfulness of such professors be regarded, or rewarded? Surely no; m Ezek. 18.24. All their righteousness which they have done, shall never be mentioned, but in their trespass that they have trespassed and in their sin that they have sinned, in them they shall die. And if every man shall receive according to his fruits; then such shall one day feed upon the bitter fruit of their Apostasy and Back-sliding; and find how bitter a thing it is to forsake the Lord; and feel what they will not now be brought to believe; n 2 Pet. 2.21. That it had been better for them never to have known the way of truth, than thus to have departed from the holy commandment. Look then thou walk not in a good course for a fit, but be constant to the death, o Reuel. 2.10. and so receive the crown of life: For p Rom. 2.7. glory and immortality is the part and portion only of such as by constancy in well-doing seek it. To you q Luke 22.24. (saith our Saviour) which have continued with me in tentations, have I appointed a kingdom, as my Father hath appointed me a kingdom. And thus we have seen what is necessarily required, that our fruit may be acceptable and pleasing unto God. Now then thou that braggest of thy faithfulness and fruitfulness, tell me, darest thou abide the trial? Why then answer me to these Interrogatories which I propound unto thee: Is thy fruit thy own? Is it done by thy own self, and in thy own person? Dost thou rest and rely upon thy own faith, and live by it, and by no man's else? Again tell me, is thy fruit kindly, answerable to the good seed that hath oftentimes been cast into thy heart, and beseeming the stock wherein thou sayest thou art engrafted? Is not swearing, lying, cogging, and dissembling, and such stinking fruit as this, the fruit thou bearest? I demand again, dost thou observe the time and season; not contenting thyself in doing good for matter, unless also thou do it then when God may have most glory by the doing of it? Answer me yet further; Dost thou labour that thy fruit may come to some perfection? Not resting thyself in this, that thou bloomest, blossommest, but still art striving that every bud may be brought to maturity and ripeness? Besides all this, dost thou truly and unfeignedly desire and endeavour to be fruitful in all good works, making no exceptions, like a lazy servant, at any of God's Commands, seem they never so hard or harsh, so mean or base? And lastly, tell me, dost thou continue constant in bearing fruit, not giving over in the year of drought? but even then continuest fresh and flourishing? What answerest thou? Canst thou stand out this trial? And doth thy conscience witness that these things are so? Why then indeed thou art a fruitful branch, and hast whereof to rejoice, in as much as thou bearest fruit to God; who doth so accept it, that he will reward it. r Hebr. 6.7. For the earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for him by whom it is dressed, receiveth blessing from God. But if thou findest it otherwise with thee, and art not able to endure the trial, then let me tell thee; Thou deludest thy own soul, in thinking that thy leaves and shows, will, or can, answer Gods hopes and expectations: neither canst thou comfort thyself in thy estate, for it is wretched, fearful: All such barren, or rather evill-fruited ground, is s Vers. 8. nigh unto cursing, whose end is to be burned. And so I am fallen into a use of Reprehension of thousand Use 2 thousands in the world, who frustrate the Lords hopes, and never think of making any return unto the Lord for his many mercies; resting only in the means of fruitfulness, thinking that enough. What abundance of dead ground is there in the world, which brings forth just nothing? They think it will prove somewhat a troublesome journey to go towards heaven, and therefore they sit them down, and fall fast asleep. Let these idle wretches know, that though they sleep out their time, their t 2 Pet. 2.3. damnation sleeps not. And what abundance of ground is there, that for all God's care and pains, return but leaves, which are as good as nothing? Numbers of carnal gospelers, who content themselves with the form of godliness, denying the power thereof; boasting much of this, that they are harmless men, and no drunkards, whoremasters, thiefs, usurers, extortioners, and the like. All this is well; and I would to God, all you that hear me this day could so boast. Oh! how would it beautify this Assembly? But all this is not enough. Negative Divinity and Christianity which is so rife, and grows almost in every hedge, is not the fruit that must answer God's hopes. The Parable u Matth. 25. dams the evil servant, for not doing good with his talon, though he misspent it not: and Dives for not helping Lazarus, though he hurt him not. It is not enough that thou canst say, I bring forth no evil fruit, I bear fair leaves, etc. For thou deceivest God's expectation, if thou bringest forth no good; and what ever thou thinkest of thyself, or others think of thee, thou canst not escape the fire: For * Matth. 3.10. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. And therefore, be more wise than to trust to these fair leaves and shows, wherewith thou art richly decked, and makest a goodly show, as the figtree did; for they cannot save thee from the curse. And yet a worse kind of ground than either of these. Such ground as my Text speaks of, which in stead of grapes brings forth wild grapes; that brings forth hedge fruit like the Heathen, nay not so good, but like those figs the Prophet jeremy speaketh of: They are evil, very evil, they cannot be eaten they are so evil. x Deut. 32.32. Their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of Dragons, and the cruel venom of Asps. O Beloved! weigh it; if barrenness and leaves will not, cannot escape the axe and fire, how shall the evill-fruited tree? If the barren Vine far so bad, the wild Vine must far fare worse. What hell, and how many torments, are prepared for oppressing Dives, when Dives that but denied his own, shall be so tortured and tormented in endless flames? Shall he that gives not, wring his hands? then certainly he that takes away, shall rend his heart. y Matth. 24.38. The old world did but eat and drink, plant and build, marry and be merry, (things lawful in themselves) and yet were swept away with the bosom of destruction: And shall we think, that liars, swearers, whoremongers, malicious, monstrous, scandalous, offenders, (whose works are in themselves simply unlawful) will ever escape unpunished? Certainly, if omission of good works be whipped with rods, commission of impieties shall be scourged with Scorpions. At the hands of these, and every one of these, will the Lord of the Vineyard require fruit, and judge them according to their works. Use 3 And now before I leave this point, let me give a word of comfort, to all such as find themselves so qualified in some good measure, as is necessarily required he should be, whose fruit God accepteth, (as we have before showed.) However these have in them many weaknesses and corruptions, yet allowing and maintaining none, let them assure, and secure themselves, against all the fears of their own hearts, and cavils of Satan, or this wicked world, that they are truly fruitful, and in some good measure answer the Lords hopes and expectation. The husbandman (as we see) though he receive not a crop of an hundred fold, yet he will think it well, and count his ground for good, and his labour well bestowed, if he might receive sixty or thirty fold: So though we be not the best ground, yet we may be good ground; as he may be a good servant, that is not best of all. And it is not good ground that is rejected: it is only the bad and barren, that God accepteth not z Hebr. 6.7. . Let not then the littleness of thy fruit discourage thee, though it humble thee. It is not, How much, but, How good, that God doth especially regard. We see the fruitfullest tree that groweth, loseth many of her buds and blossoms; some are smitten with blasting; some are nipped with frosts, and bitten with the cold and dry east-wind; and some again are eaten up with worms and caterpillars; and if the tithe thereof come to perfection, we think it well. Thus our buds and blossoms, holy purposes and resolutions often perish, sometimes in the very thought, and go no further; sometimes they come to words; we talk and tell what our purpose is, and there it rests: much ado there is to bring them into works; the Devil, the world, and flesh, so nip us with their temptations; and if we (when we have done all we can) can save the tithe, nay the tithe of the tithe of our resolutions, and bring them to execution, we have done well. Look more therefore to the quality than to the quantity of thy fruit, (though look to both) and see it be not counterfeit nor feigned; let that be thy chiefest care: that as men say of their plums, and pears, etc. Here is but little, but it is good; I have not many of them, but them that be are very dainty, they are right of such and such a kind, I dare assure you: So thou mayst say of thy Faith, Repentance, and Obedience; Though it be very little, and not so much as I could wish it were, yet I assure myself it is of the right kind, true and good, what is of it: And then assure thyself, to thy endless comfort and more cheerful undergoing of holy duties, that thou art a fruitful Christian, and shalt every day grow fruitfuller than other. a Eccles. 9.7. Go then and eat thy bread with joy, and drink thy wine with a cheerful heart, for God accepteth of thy works. Text. And it brought forth wild grapes.] This was the return it made to God for all his cost and pains. He doth not say it was barren and brought forth no grape's, (for that had been more tolerable) but it was fruitful: It brought forth; but what? wild grapes, saith the Text: such grapes as we find after mentioned in this Chapter by the Prophet; Injustice, Oppression, Covetousness; Avarice, and the like; which fruit was loathsome and unsavoury to God's smell and taste, and nothing answerable to the kind and nature of the root. Here than we have taxed in them, a real, actual, sensual, senseless ingratitude and unthankfulness. And yet this doth not sufficiently express it; it goeth a degree beyond it. Mere ingratitude returns nothing for good; but here we have evil returned for good: and therefore we may rather call it a contumacious and contumelious retribution. Doct. The wicked make an ungrateful return to God for his favours. Thus the wicked answer heaven's kindness with an ungrateful wickedness: for many blessings which they have from God received, they return horrible, and more than brutish ingratitude. Great and many were the favours which this people had received from God; for he chose them (saith Moses) b Deut. 32. 10-18 for his own inheritance: he kept them in the wilderness as the apple of his eye: he bore them on his wings, as the Eagle her young ones: he fed them with the best, and gave them plenty of all things; honey out of the rock, and oil out of the flinty rock: butter of kine, milk of sheep, fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat: yea, they did drink the pure blood of the grape. But I●surun waxed fat and kicked: when he was waxen fat, and grown thick, and covered with fatness, than he forsook God that made him, and lightly esteemed the rock of his salvation. They provoked him to jealousy with strange gods; with abominations provoked they him to anger. They sacrificed to Devils, and not to God: to gods whom they knew not, to new gods that came newly up, whom their Fathers feared not. Hence was that complaint which the Prophet made; c Verse 6. Do ye thus requite the Lord, O foolish people and unwise? The like complaint makes God himself in the first Chapter of this Prophecy, d Jsay 1.2, 3, 4. Hear O Heavens, and give ear O Earth, for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his master's crib: But Israel doth not know, my people doth not consider. Ah sinful Nation, a people laden with iniquity, a seed of evil doers, children that are corrupters: they have forsaken the Lord, they have provoked the holy one of Israel to anger, they are gone away backward. O piercing words! wo unto such as occasion God thus to complain. Beware we then; oh! beware we of it. Use. Be not so ungrateful, as to conceal the many favours thou hast received from the Lord; and much less so unthankful, as to make so wicked a retribution. To return evil for evil, and that to man, is damnable; but to return evil for good received, is fare more inexcusable. If it be thus between man and man, then is the case more grievous between God and us. How do we provoke him every day? yet he to win us, bestows abundance of blessings on us; giving us life, health, food, raiment, liberty, peace, plenty, comfortable seasons, etc. But the more he followeth us with his favours, the further are we off: the more he ladeth us with his blessings, the more we oppress him with our sins: and the better he is to us, the worse we be to him; like Springs of water, which are then coldest, when the Sun is hottest; and like the Thracian flint, whereof I have read, that it burns with water, and is quenched with oil: or like the nature of that Country, Siccitas dat lutum, aut s pul●erem. Plin. (which if true, is wonderful) wherein a great drought and heat makes abundance of mire and dirt; but store of rain causeth dust: So is it with us; experience makes it good: The plentiful showers of God's blessings reigned down upon us, is answered with the dusty and sandy barrenness of our lives: The sweet dews of Hermon have made the hill of Zion more barren. Oh! how inexcusable shall we be? How can such a generation as this escape the damnation of hell? Needs must we perish and be consumed in the indignation of the Lord, if we amend not. Use 2 And let this be a ground of patience to us, when we have unkindness returned, for kindness shown. They rewarded me evil for good (saith David) e Psal. 35.12. to the spoiling of my soul. Well David be content, for the like measure God himself hath found, and daily doth find at the hands of sinful men, and the servant must not think to far better than his Lord and Master. Doct. The wicked divert the means of their salvation to their confusion. Again, observe we hence, how The wicked divert the means of their salvation to their confusion. God plants and sets, prunes and waters, to make this Vineyard fruitful; and this his pains engenders nothing in their wicked hearts but noisome and stenchfull fruits. In stead of grapes, they bring forth wild grapes. Thus the Gospel was given for the bringing of men to Christ, and therefore the Apostle calls it f Rom. 1.16. The power of God to salvation: and yet it is found to be to some g 2 Cor. 2.16. a savour of death unto death, and a swift furtherer of their perdition. So the Sacraments were ordained (in their true and proper use) as a means to increase faith: But the matter by many is so handled, that they serve for no other end than to increase their h 1 Cor. 11.29. judgement: yea Christ himself, who was laid in i 1 Pet. 2.6. Zion as a chief corner stone elect and precious, on whom whosoever believeth shall never be confounded, becomes k Verse 8. 1 Cor. 1.23. a stone of stumbling, and a rock of offence to disobedient ones. And thus is it with every other good blessing and ordinance of God. For as it fares with him that hath a surfeited stomach, Reason. the more good meat he eats, the more he increaseth his corruption: (the former crudities undigested having the greater force, turn the good nutriment into themselves:) so is it with the wicked, whose hearts are full of poisonful corruption, and surfeited with sin; and so l Tit. 1.16. corrupt every thing that they have or do receive. Yea, such an Antipathy there is betwixt God's grace and man's bad heart, that the more it wrestles with him, to bring him to salvation, the more he wrestles against it for his own confusion. Hence than we may take notice, first, of the poisonful Use 1 nature of sin, which corrupteth and altereth the nature of all things, be they never so good, so excellent; making that hurtful, which in itself is healthful. Christ, the Word, the Sacraments, the Creatures, yea God himself, are by it made occasions of evil. Yea look as God's wisdom and goodness can draw good out of the greatest evil (as out of man's fall, judas his treason, the jews abjection, etc.) So man's sin can draw evil out of the greatest good, and make it hurtful and pernicious to his soul: Should we not then hate it and abhor it? And secondly, of the wretched estate of the sinner, who is poisoned by sin Needs must his condition be fearful, who brings swift damnation on himself, not only by foul gross sins but even by the most holy things of God, as the wicked doth: For as m Rom. 8.28. all things work together for the best unto them that love God, even to them that are called of his purpose (as witnesseth the Apostle:) So by a rule of contraries, to them who are unregenerated, all things work together for the worst. They corrupt all things, they defile all things. Their tongues are Adders spears, their lips are instruments of guile, their hands work iniquity, and their feet are swift to the shedding of blood. Their wits they abuse to cavil with; their wealth to oppress; their strength to steal; their friends to bolster them out in all: with their knowledge they beguile and deceive the simple and unstable soul. The Scripture they make a cover for their profaneness; for when they be espied or reproved, they will tell you they do no more than what they can justify by holy warrant. Their marriage they abuse for lust, their children for covetousness, the day for open evil, and the night for secret shame. How near must their damnation be, when every thing doth further it? Every word, every action, yea every thought doth hasten it. Oh! the misery of the wicked, who in the top of their happiness, and in the midst of their store and plenty are hastening to death, to Hell. Use 2 Again, let this admonish us, not to content ourselves with the enjoyment of things, in themselves good, unless we have a sanctified use thereof. And surely herein many do delude themselves in thinking all is well, and they are the blessed of the Lord, in that they have so many good things, and such plenty of God's good blessings showered down upon their Tabernacles; when alas! (as we have seen) many have as much, whose n Rom. 11.10. table becomes a snare unto them, and their prosperity their ruin. Do not then content thyself in the simple enjoyment of things good, unless they be good to thee: Better be as poor as Lazarus, than with Dives to have much wealth, and have no grace to use it. o Eccles. 7.11. Wisdom is good (saith wise King Solomon) with an inheritance; but an inheritance without wisdom is passing hurtful. Use 3 Lastly, learn that the means which God affordeth for man's good, shall never return in vain: for if they further not man's salvation, they will hasten his destruction and confusion. If we will not be the better for his mercies, we shall be a great deal worse: Some effect will follow thereupon; if they produce not sweet grapes, they will sour. For p Esay 55.10, 11. as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread unto the eater: So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it (saith the Lord) The preaching of God's word (and all other of his ordinances) is such physic as will either cure or kill; none ever heard the one, or used the other, but was thereby made either much better or much worse; they became either more barren or more fruitful. The Word in Scripture is called q Hebr. 4.12. a two edged sword, that cuts both ways; it is either a converting or a convincing power: A savour it hath to all, either of death or life. And look as fire hath a double operation upon the several subjects it works upon; it fires stubble, but refines the gold: So hath the Word; some hearts (as we have heard) it inflames with zeal and love unto it; other hearts it sets on fire to persecute and molest it, and the bringers of it. At one Sermon. r Act. 13.7, 8. Sergius Paulus was converted, and Elimas obdurated: at another Sermon s Act. 17.4, 5. some believed, and some believed not. And upon our Saviour's preaching we may read how t john 6.66. some went back, and walked no more with him; but others stuck more fast & close unto him, knowing full well that he had the u Verse 68 words of eternal life, and therefore whither should they go? Thus is it to conversion, if believed; to confusion, if despised. How should this stir us up to a zealous preparation before we come to the house of God? We return not to our own homes as we came from thence, but we are one step nearer to heaven or to hell. Oh! what a grief and heartbreak will it be unto thee at the last day, to see many who have heard the Word with thee, been of the same Parish, under the same Ministry, sat in the same stool; to be received into heaven, because they believed and repent; and thou thyself thrust down to hell, for thy infidelity and hardheartedness? Look therefore well about thee, and regard the means. * Exod. 4.3. When Moses threw the Rod out of his hand, it became a Serpent; but when he laid hold of it, and took it to him, it became that Rod wherewith he wrought those many and mighty miracles. Thus if thou castest the word thou hearest from thee, look to find it as a Serpent that will sting thee to the heart; but lay hold of it, and take it up, obey it, and apply it, and thou shalt have the great work of thy salvation wrought thereby. Before we leave this verse, one thing more I would have observed: The fruit that it brought forth is said to be wild fruit. The word (as was before noted) signifieth x Baaschim, Vuas putridas, seu foetidas. Moller. in loc. Acerbas ac insuaves. Vatab. such a kind of fruit, which in smell is most odious and stinking; and in taste most loathsome and unsavoury. And this teacheth us thus much: Doctr. The fruit of disobedience is a wild and stinking fruit. The fruit of disobedience and sin is a stinking and unsavoury fruit. It is such a fruit as is odious and unsavoury in God's nostrils; bitter and unpleasant to his taste. Moses in his last song speaking of the wicked and enemies of the Church, saith thus: y Deut. 32.32, 33. Their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of Dragons, and the cruel venom of Asps. For the better understanding of which words, we are to know, that the Vale of jordan, where Sodom and her sisters stood, was before the destruction thereof, one of the goodliest, pleasantest, and fruitfullest places in the world, even z Gen. 13.10. like Eden the garden of the Lord; or like the land of Egypt: But after the destruction and overthrow thereof, it became the a Zeph. 2.9. breeding place of nettles and salt pits; yea, it was turned into a most ugly and loathsome Lake, which is called to this day, the Lake of Sodom, or the salt, or dead Sea; wherein there is not any fish, or other living creature, (though it be more than twenty miles of length) neither will it admit any thing into it that hath life, as josephus a jew borne, relates b joseph. de bello judaic. ; which relation is seconded by some of the c August. de Civ. Dei. Hieron. in Ezech. Fathers, and by all such as have traveled in those parts. The report whereof seemed so strange unto the Romans, that when Vespasian besieged jerusalem, he would needs go thither to make a trial; and taking six men that could not swim, he bond their hands and feet, and cast them all into the water; and not one sunk, but all swum like leaves. This josephus witnesseth he was an eyewitness of; who lived there, and went with him. Round about the brinks of this Lake there grow store of vines, and fruit trees of all sorts, which bear grapes and fruit most pleasant to the eye, as evidences of the former fertility and fruitfulness of that place; but take those grapes and fruits, and break or bruise them to be eaten, and there is nothing but filthy and stinking ashes, as though some vile matter had been newly burnt. By this than it doth appear what Moses means in the former words, Their vine is as the vine of Sodom, etc. that is, fair and pleasant to the outward show, but within filthy, stinking, and unsavoury. And that such is the fruit of sin, appears yet plainer in sundry places of holy Scripture: In the first chapter of this prophecy, God tells these Israelites, that d Isay 1.11, 12, 13, 14. he delighted not in the blood of bullocks, nor of lambs, nor of he-goats: their Incense was an abomination unto him; their new Moons, and Sabbaths, and calling of Assemblies, he could not away with; for it is iniquity even their solemn meetings. Their new Moons and appointed Feasts his soul hated; they were a trouble to him; he was weary to bear them. And when they spread forth their hands, he would hide his eyes; and when they make many prayers, he would not hear; for their hands were full of blood. The Scripture for our understanding ascribes senses to God: and here we find every sense displeased with their sins. 1. They were offensive to his Tasting: for their offerings of Rams, with the fat of Lambs, etc. he could not relish; they delighted him not, they were sour to his palate. 2. They were offensive to his Smelling: for he tells them that their Incense was an abomination unto him; that precious perfume e Exo. 30.34, 35. which was made with so many sweet spices and pure frankincense, did stink in his nostrils, the sent thereof he could not abide. 3. They were offensive to his Feeling: for their new Moons and appointed Feasts were a burden unto him; he was a weary to bear them: And though he be not weary of bearing the whole world, yet he is a weary of this burden; so heavy is it to his sense, that he complains f Amos 2.13. he is pressed under it as a cart is pressed that is full of sheaves. 4. They were offensive to his Seeing; and therefore he tells them, though they spread forth their hands; he will hide his eyes. His pure eyes cannot g Hab. 2.13. behold evil, nor endure to look upon iniquity, and therefore he must turn away his face from them. 5. They were offensive to his Hearing▪ for when they make many prayers he will not hear. Their prayers were as jarring in his ears, as if diverse distracted Musicians should play upon diverse bad instruments, so many several tunes at one time. Neither were their sins only displeasing to his senses, but also grievous to his mind, and therefore he tells them, Their new Moons and appointed Feasts his soul did hate; which is an Emphatical speech, and an argument of God's hearty detestation. Now h Isay 7.13. is it a small thing for you to grieve men, but you must grieve God also? Besides this, the diverse names given to sin in Scripture, and the comparisons used to set it forth, may show unto us the odiousness of it. It is called a pollution, a leprosy, a contagion, the vomit of a dog, and wallowing of a swine in the mire. Again, it is called uncleanness, filthiness, the execrable thing; and every where it is said to be abomination. From all which we may safely conclude, that Sin and the fruits thereof are odious and loathsome to the Lord. Take the Reason in a word: God is light and purity, Reas. and perfection itself; and therefore cannot but he must detest and abhor that which is his contrary. Hence than we see what the Apostle teacheth, i Rom. 8.8. They Use 1 that are in the flesh cannot please God; the very oblations of their defiled hands stink in his presence. Their hearts are like to some Fen or Bog; and every action they do, is as an evil vapour ascending thence. Of all the sacrifice and service of wicked men, Solomon saith, k Prou. 15.8. It is an abomination to the Lord: And of their l Vers. 9 whole way, he saith as much; every action of their lives God abhors: Their actions spiritual, as prayer, reading, hearing, singing, etc. God takes no pleasure in: m Esay 66.3. He that sacrificeth a Lamb, is as if he cut off a dog's neck, etc. Their actions civil, as buying, selling, giving, lending, honest dealing, etc. shall have no better acceptance with him. Their actions natural, as eating, drinking, sleeping, recreation, etc. all are stinking, loathsome. Alas, for the fearful estate of such! Oh that the eyes of these were open, that they might see their misery! Secondly, let us be admonished to take heed of Use 2 sin, yea of every sin: Omnis malitia eructat fumum. for all wickedness belcheth forth an evil savour, which God cannot endure, nor abide. Shall we delight in that which God abhors? or take pleasure in that which makes us loathsome to him? Be it fare from us so to do. True it is; while we live here upon the earth, we cannot but we shall fall, and that often; yet let us not lie still and wallow in uncleanness. For casual defilements there is hope; but for wilful pollutions there is little. How can God dwell or abide with us, if we be swearers, drunkards, usurers, oppressors, or the like? Assuredly he neither can nor will; for these impieties, and such like, are more odious to him, than any carrion is or can be to us; nay the Devil himself is not so hateful to him as sin is; Non odit peccatum diaboli causa, sed diabolum peccati causa. for he hates not sin for the Devil's sake, but the Devil for sin's sake. And therefore (to shut up all with that exhortation of the Apostle) n 2 Cor. 7.1. Dear beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Hitherto we have entreated of the Vineyards plantation: The supplantation of it follows next to be handled, which is contained in the 3, 4, 5, 6 verses: wherein we have, First, the Lords Plea with them, vers. 3, 4. Secondly, the Verdict or judgement passed upon them, vers. 5, 6. In the Plea, we have first an Appeal made to them, vers. 3. And secondly an Indictment against them, vers. 4. In the Appeal diverse circumstances are considerable: As 1. The Manner of it, which is not in commanding-wise (as it might have been) but by way of entreaty and request [I pray you.] 2. The Matter requested, and for which this Appeal was made, and that is, that they would discern wisely of the matter, and accordingly pass sentence, [judge.] 3. Who they be which are made judges of the cause; and they are the men of judah, and inhabitants of jerusalem; even the whole multitude. 4. The Parties between whom the controversy and variance is, and they are God and his Vineyard: God being the Plaintiff, and Israel the Defendant. And now, o inhabitants of jerusalem, judge, I pray you, Text. Vers. 3. betwixt me and my Vineyard, etc. And now] or, Now therefore. Expos. These are the words of God himself: q▪ d. Seeing it is thus that my Vineyard hath so frustrated my hopes, therefore now etc. O inhabitants— And men—] The words are in the Original read in the singular, not in the plural number: O inhabitant; and man. By whom some would have the Lord jesus to be meant (as before was showed:) but it is evident, that here the Lord appealeth to the jews themselves, and makes them judges in their own cause; referring the matter between him and them to their own consciences: And we know it is no rare thing in Scripture to find one number put for another; the plural for the singular, and the singular for the plural. Now the reason why the Lord speaketh to one man (as it were) rather than to all; or to them all, Singulariter loquitur, postulans non simpliciter omnes, sed & unumquemque. Muscul. as if they were but one, may be this; because he would have judgement, not as simply of them all together, but particularly of every one; willing every singular person of judah and jerusalem, to commune with their own hearts, and accordingly give sentence. And therefore Tremellius and junius, with diverse others, Imò viri Ichudae singuli. read as the Original hath it. jerusalem; judah] judah was the Country; jerusalem was the chief City in that Country; and indeed one of the most famous Cities of the world; full of people; great amongst the Nations; Princess amongst the Provinces, and in one respect exceeded all other Cities in the world beside; for therein was Mount Zion, the place of God's service and worship, and therefore it was called the o Psal. 48.1, 8. City of the Lord of Hosts: The City of God. judge] To judge sometimes signifieth to pass an upright or unpartial sentence against any, true or false: so Christ willeth the jews to p john 7.24. judge righteous judgement: and sometimes it is only taken for the understanding and discerning of all things; so meaneth the Apostle when he saith, q 1 Cor. 14.29. Let two or three speak, and let the other judge, i. discern what is spoken. This latter some would have only here meant; as if the Lord did not require sentence, but only an inspection into the cause. But it may rather seem the Lord requires not only that they should consider and discern, but also that they should speak their mind, and give sentence against such a Vineyard. We shall not need to stand longer upon Interpretation; the other words are clear: we come now to Doctrine, with the Uses and duties which we are to learn from each of the particulars. And first from the Manner of this Appeal [I pray you] learn that Doctr. God's proceed against sinners is with meekness and much mildness. With much meekness and mildness doth God proceed against sinners. When he hath to deal with them, he doth not come in fury and rage, but in mild and peaceable terms, with kind entreaties: He doth not, as we see, imperiously command them with Sic volo, sic jubeo, etc. but vouchsafeth kindly to request them: judicate quaeso; I pray ye judge. The like was God's manner of proceeding with Adam after his transgression; r Gen. 3.9, 11. Adam where art thou? Who told thee thou wert naked? Hast thou eaten of the tree whereof I told thee thou shouldst not eat? In the like manner he comes to Cain; s Gen. 4.9. Where is thy brother Abel? What hast thou done? And so our blessed Saviour, how mildly did he deal with him that smote him unjustly? t john 18.23. If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? And what mildness and meekness did he show to judas, when he came to betray him, even at that time calling him friend; u Matth. 26.50. Friend, betrayest thou the Son of man with a kiss? In that parable of the marriage of the King's son * Matth. 22.11. , (wherein Gods proceeding against wicked and professors, who repent not of sin, neither do believe in Christ, is set forth) this point may have further confirmation; for to him that hath not on a wedding garment, the King saith thus; Friend, how camest thou in hither, etc. quietly and peaceably examining and convincing him. And this the Lord doth, Reason. that he may the sooner and the better bring the sinner to a sight and sense of his sin and fault, and that he might (if it were possible) be pricked in his heart, and be brought to see that it is out of love which the Lord beareth to him, as he is his creature; and that he desireth not his death, but his repentance that he might live. And certainly this mild and gentle kind of dealing, doth much sooner cause the offender to see his fault, than a hasty and passionate proceeding doth or can: So that unworthy guest, when he was so friendly dealt withal had nothing to answer, but was speechless x Matth. 22.12. . Herein let us be followers of God, as dear children, Use 1 in manifesting this notable fruit of the Spirit, when we have to deal with sinners; which hath in it the very pith of love, which when it accompanieth a reprehension or obiurgation, it is as that same precious oil y Psal. 141.5. which shall not break the head. Let Ministers here learn how to deal with their hearers; entreating, exhorting, beseeching, even then when they may lawfully command. In things of this life, see how men are fain to entreat and sue hard for that which is their own; and heart-glad they are if by any such course they can gather up their debts. How glad then may we be, if by any earnest persuasion or fair entreaty we can gather up the debt of obedience, which our people own unto the Lord? I will never think much to speak fair and friendly, so that may follow thereupon, And thus the Apostle Paul doth come unto his hearers, with z Rom. 12.1. I beseech you brethren, by the mercies of God. And, a 2 Cor. 5.20. We beseech you that you would be reconciled unto God. And again, b 2 Cor. 10.1. I Paul myself beseech you by the meekness and gentleness of Christ▪ These are his usual exhortations. And surely when Ministers speak thus to sinful men, and proceed after this manner with them, I beseech thee by the mercies of God; I pray thee that thou wouldst leave thy drunkenness, profanation of Gods Sabbaths, swearing, etc. and be reconciled unto God; it must needs strike deep into their hearts, if they be not sealed up with hardness & unbelief. Let Magistrates hence learn to show mercy & compassion, and all tokens & testimonies of love towards malefactors, even then when justice is to be executed, and punishment inflicted, that offenders may see it is not malice, but justice that inflicteth that punishment upon them: and that it is not their blood, but their good and the good of others which is sought. And thus dealt joshua with Achan after he was apprehended for that execrable wickedness which he had committed, and whereby all Israel was troubled. c Iosu. 7.19. My son (saith he) I beseech thee give glory unto the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me. For want of this, jehu the king of Israel is threatened to be punished: For albeit he executed the judgements of the Lord against the house of Ahab, according to God's command; yet doing it with a cruel and revengeful mind, without all pity and compassion, God was displeased, and saith he will revenge the d Hos. 1.4. blood of jezreel upon the house of jehu. Let all Christians in general take out this lesson which the Lord himself doth here and elsewhere teach us by his practice: and in informing or reforming offending persons, let us use all moderation and meekness, endeavouring in the quietest & mildest manner to convince them of their sins: In so doing we shall first, tread in the steps of God himself: Secondly, give obedience to God's commands, which require us e Gal. 6.1. to Restore such as are fallen with the Spirit of meekness: Thirdly, manifest we have the Spirit of God in us by the fruits, whereof this is one f Cap. 5.23. : Fourthly, have some hope that our reproofs, admonitions, exhortations, etc. shall be profitable: for if ever we do good, it must be by weight of good Arguments pressed in meekness of wisdom with mildness of spirit, that must be as sugar, without which the bitter pills of reproof will not be swallowed. But alas! we cannot hit of those steps which our heavenly Father hath trodden in, and wherein our blessed Saviour hath gone before us. How doth that hastiness in many of us Ministers, who because we see not present success of our labours, are ready to surcease our pains, & forgo all, sort with this truth, or that Injunction which S. Paul giveth to Timothy, and in him, to all other Ministers, g 2 Tim. 2.29. In meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth? How do those bitter jests, taunts and reproaches cast out against such as are in misery (what though they be evil doers, standing at the bar to be judged and arraigned) usually to be heard in the places of justice & judgement, by such as are in place of authority, come nigh this copy which God hath set? How can we see we imitate God like good children, when having to deal with friend or foe, we grow hot and boisterous, if we be a little moved? Alas for us! oh that we could but remember Gods peaceable proceeding, even with the vessels of his wrath, & learn more mildness. But are we to deal thus mildly with all, Quest. may some demand? is there no time when, nor no person to whom, rigour and severity must be showed? Surely, much patience and lenity must be used even unto the very worst, Answ. until it be despised and wilfully contemned: and then if it be clear no meekness will serve to win men, it is high time to use severity toward such, who by mild entreaties will not be persuaded: And thus our blessed Saviour, though in his first Sermon he pronounceth h Matth. 5. Blessings, yet in his other he denounceth i Matth. 23. Woes & curses against the Scribes and Pharisees, when as the former did not work upon them. Let this teach us likewise to admire the great goodness Use 2 and unspeakable mercy of the Lord. Men commonly are intreaters for those things which are profitable to themselves; but who is he that is earnest with another to do that which tends only to the profit of him with whom he dealeth? If a man of himself cannot see what maketh for his own good, and do it of his own accord, we think him well worthy to smart for his own folly. But here see Gods dealing with us the sons of men, who desireth and intreateth us to sit in judgement against ourselves; and why? surely for this end, that he might not judge us: for as the Apostle speaketh, k 1 Cor. 11.31. If we would judge ourselves, we should not be judged of the Lord; so that the profit hereof would be our own. How should our hearts relent? how should we be overcome with this kindness of the Lord, who so graciously & mercifully requesteth & intreateth us for our own welfare? Use 3 And lastly, is God so mild even when he hath to deal with sinners? and doth he proceed in such quiet and peaceable terms, even with wicked and ones? then let this stay the hearts of God's people; for assuredly with them he will not be rigorous nor extreme: If these far so well, certainly Gods children shall far fare better. Lift up then thy dejected spirit, and cheer up thy disquieted and perplexed conscience, thou poor one who tremblest under God's hand for thy manifold infirmities, as the child doth under the rod, and be not out of heart or hope. l Psal. 103.8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy, who will not always chide; neither will he keep his anger for evermore: He beareth patiently with the wicked, his slaves, his vassals: and will he not with thee, who art his child, his darling? Is it possible that he should be worse towards thee who seekest his face, than he is with them who seek it not at all? That cannot be. And thus much for the Manner, how he maketh his Appeal: Now for the Matter, or thing itself for which he doth Appeal, and that is judgement. judge I pray you.] He doth not say, condemn these, Text. or justify my proceedings, but judge, advice, take counsel, and accordingly pass sentence. Thus God is content to submit his courses unto scanning; Doctr. God is content to submit his courses unto scanning, etc. and to bring his proceed with the sons of men unto a trial before he proceed to judgement. In the first Chapter of this Prophecy, we read how the Lord doth as it were provoke the people to a pleading with him, m Isay 1.18. Come now and let us reason together, saith the Lord, etc. as if he should say, If you are so well persuaded of the goodness of your cause, and are so ready to accuse me, and excuse yourselves (which is the property of all hypocrites) let us reason about the business, and bring the matter unto a trial, that so it may appear whether I or yourselves be most in fault. The like Plea he offers his people by the Prophet jeremiah; n jer. 2.9. Wherefore I will yet plead with you, saith the Lord, and with your children's children I will plead. And by the Prophet Micah he summons them to the like business, willing them to plead the cause with him, as it were at even hand, offering to make answer to whatsoever they could object or lay unto his charge; and he calls upon the hills and mountains to be witnesses, yea judges of the cause; o Mich. 6.1, 2. Hear O ye mountains (saith he) the Lord's controversy, and ye strong foundations of the earth, for the Lord hath a controversy with his people, and he will plead with Israel: O my people, what have I done unto thee? and wherein have I wearied thee? testify against me, etc. And the main reason hereof is, Reas. that the justice of God might hereby be cleared, and every man's mouth stopped; p Ps. 51.4. That he might be justified when he speaketh, and cleared when he judgeth. But the Apostle reproveth such as dare word it with the Lord, and dispute with him about his proceed; Object. q Rom. 9.20. Who art thou O man, saith he, that pleadest against God? Shall the thing form say to him that form it, Why hast thou made me thus? etc. Answer. True; for though God be content to offer it, for the clearing of his justice, and conviction of the sinner, yet it is overgreat boldness and sauciness, for any man to require and demand it: Here was jobs failing, jeremiahs' weakness, and David's infirmity. Make these uses of this point. Use 1 First, let it serve for our Instruction, that we admire the rich mercy and great goodness of the Lord, who is content so to abase himself, as to put his holy actions and proceed to our scanning; and plead with us Clay and Dirt, Dung and Wormsmeat, about his just and righteous proceed. Should he use Martial law against us, and as soon as ever we offend, (like Draco) writ his laws in blood upon us, it were but just and right: Now for him to come and reason with us, and plead about the justice of his cause, before he proceeds to judgement, this deserves acknowledgement and admiration in the highest degree. Should the wood quarrel with the Carpenter? or the Iron with the Smith? or the clay with the Potter? Would they do thus? And yet there is more difference between God and us, than is or can be between the Carpenter and his wood; the Smith and his Iron; the Potter (though he were a King) and his pot, (though it were of the worst fashion, or for the basest use.) r Rom. 11.33. O the depth of the riches, both of the wisdom, and loving kindness of our God How unsearchable is his goodness, and his mercies past finding out! Use 2 Secondly, let it be for Admonition unto us; that we beware how we tax God of the least injustice in any of his proceed, for he is so assured of the equity of his actions, as that he fears not the scanning of them by his very enemies: yea, so fare is he from fearing it, as that he will provoke them to a pleading with him that do accuse him: Now we know, none call for a day of trial, but such as are well persuaded they are of the surer side; as for those that do evil, they s john 3.20. hate the light, as our Saviour speaketh, lest their deeds should be reproved. Be thou then contented with his will; he hath reason for his actions, though thou knowest it not. This is a lesson we cannot hit on; the best of us are much wanting in it: We can all say, It is a shame to contend with the Almighty; yet when his hand lies any way upon us, then, Oh that I might speak with the Almighty. Holy job while he was himself, t job 9.1, 2, 3. acknowledgeth this; but being tried with affliction, than u Cap. 23.3, 4. he forgot himself; for which God sharply * Cap. 40.2. reproves him; and than x Cap. 42.1, 2. job cries peccavi, and acknowledgeth his own vileness, and promiseth amendment. Whatsoever God doth, acknowledge to be most just: Say not, what a hard case is this; or how can this stand with justice? But learn thou better things, and with Ely say; y 1 Sam. 3.18. It is the Lord, let him do what seemeth him good: And with Mauritius, remember that of David, z Psal. 119. Righteous art thou, O Lord, and just are thy judgements. What thou canst not understand, inquire not a reason of, but reverence it: Couldst thou understand it, thou shouldst much more understand that thou hast no reason to complain, though it were for the reprobation of thy husbands, wives, child's, or own soul. The Parties, who are appointed judges in the cause, are in the next place to be considered; and they are themselves. You inhabitants of jerusalem, Text. and men of judah] He doth not put the business to this or that friend to arbitrate, neither doth he call upon a Isay 1.2. heaven and earth, nor on the b Mica. 6.1, 2. mountains and strong foundations, (as he doth elsewhere) to hear the quarrel: (for it might have been thought these would have been partial) But he makes his adversaries themselves the judges of the cause: Whence note we; Doctr. God will fetch witness from his adversaries own consciences, for the justifying his proceed. God will fetch witness from his adversaries own consciences, for the justifying and condemning themselves. God will neither choose nor use any other judge to condemn man, than man himself. Thus the Lord after he had used all good means, for the converting of Ephraim and judah, demands of no other than of themselves, c Hos. 6.4. what he should do more: And so our Saviour, after he had propounded that Parable of the Vineyard, d Matth. 21.40. let out to wicked husbandmen, requires of the Priests and Rulers their judgement: and they sentence them; and in them, themselves thus: That they were worthy to be destroyed, and to have the Vineyard taken from them, and let out to others, who should render the fruits in their seasons. The like I might show of Pharaoh, e Exod. 9 27. who by force of conscience, was made to justify the Lord to his own confusion: And of Adonibezek, f judg. 1.7. who acknowledged, (when judah had taken him and cut off his thumbs and toes) that as he had done by others, so had God requited him: And of judas, g Matth. 27.4. who read the sentence against himself, there being none else to do it: Besides many other, of whom mention is made in Scripture, whose mouths have been opened to read their own doom, to the justifying of the Lord, and condemning of themselves. Hereunto tends the Apostles speech when he telleth us, that the sinner is subverted and sinneth, h Tit. 3.11. being selfe-condemned. Thus, God love's to have a sinner accuse himself, before he accuse him; condemn himself, before he condemn him. Use 1 See then here the use of conscience, and what good service it will do: The Lord God hath set it as his deputy in the breast of man; which though it be oftentimes a neuter, when the act is doing, and while sin is a commiting; yet afterwards it will prove a friend and faithful witness for the Lord, but an adversary against man. Oh that the wicked would think of this! who sin in hope of secrecy; why who sees them? who can witness any thing against them? who can condemn them, for such or such an action? Alas poor soul! There is a conscience within thee that sees thee, and will condemn thee; thyself shall pass sentence against thyself: Now thou canst hide, cover, and cloak thy sin, and plead in the defence thereof; but when God shall cite thy conscience to give in evidence, that shall be as a thousand witnesses, Conscientia mille testes. and condemn thee for thy most secret sins. Though thou do escape all apprehension and accusation in this world, yet thy own conscience will arrest thee and hale thee unto judgement: And albeit thou escape man's judgement, yet the judgement of thy own conscience thou shalt never escape. Neither think, that what thou thyself knowest shall ever be concealed: thou art privy to thy own lewdness, and knowest of thy drunkenness, adultery, theft, etc. Quid tibi prodest non habere conscium habenti conscientiam? What art thou the better then, in that no body else is privy to them, so long as thou hast a conscience within thee? Neither think thou, that because thy conscience is now asleep, or seared, and benumbed, through a continuance in the custom of sin, that it will never be awakened, or that this is nothing so: For as the poise of a clock being down, all motion ceaseth; the wheels stir not; but being wound up, all is set on going: So albeit now, while thy conscience is down, there is no noise nor moving in thy heart, all is quiet; yet when it is wound up by the justice of God, (as one day assuredly it shall) it will set all the wheels on working; thy tongue, to confess and say, guilty, Lord, guilty; thy eyes, to weep; thy hands, to wring; thy voice, to cry; thy heart, to ache; and yet all in vain. Be watchful therefore, and ever remember Conscience: Beware of hypocrisy, and secret sins, for though thou canst hide them from men and Devils, yet not from it: And look thou neglect not the checks of conscience. Doth it now check thee, and reprove thee, for thy ways? know the time cometh, when that conscience which doth now check thee, shall judge thee and condemn thee; and that which doth now reprove thee, shall hereafter torment thee in endless woe, if thou repent not. Use 2 Secondly, seeing this is so that Man shall judge himself and justify the Lord; then let it teach us this point of wisdom, to begin betimes, and now i 1 Cor. 11.31. judge ourselves that we may not be judged. Selfe-condemning is an especial means to prevent future condemnation; and the more speedily we set upon the work, the more mercifully will the Lord deal with us. It is recorded of Edward the first, sometimes King of this land, k Acts and Monum. that being crossed by a servant of his in the sport of Hawking, and further incensed by a saucy answer which he made unto the King's threatenings (telling him it was well there was a river between them) spurred his horse into the depth of the river, not without great danger of his life (the water being deep, and the banks too high and steep for his ascending) Yet at last recovering land, pursues his servant with his drawn sword. The servant finding himself too ill horsed to outride the King, and seeing no way to escape his fury, lights from his horse, and on his knees exposed his neck to the blow of the King's sword: The King seeing this, puts up his sword, and would not touch him. Behold how humble submission and selfe-iudging soon pacifies him, whom a dangerous water could not withhold from violence. Whiles men stand out against God, just fying themselves, stubbornly flying from him, he that rides upon the wings of the wind posts after, with the sword of vengeance drawn; but when we condemn ourselves, and cast ourselves down at the foot of his mercy, then will his wrath be soon appeased towards us. Use 3 Thirdly, here we have a pattern for our imitation, and a copy set to write after: Let us herein also be followers of God l Ephes. 5.1. as dear Children, and be so upright and just in our proceed, as that we may dare to appeal to the consciences of our adversaries for witness and testimony of our innocency: And (as the Apostle willeth) m 2 Cor. 4.2. let us approve ourselves to every man's conscience in the sight of God. Such was David's carriage towards Saul n 1 Sam. 24.18. & 26.21. , as that he was constrained twice to testify of him, Thou art more righteous than I. The innocence of Shadrach, Meshach and Abednego, o Dan. 3.26. caused Nabuchadnezzar to pronounce with his own mouth, they were the servants of the high God. Though Plinius Secundus be an enemy to Christians, and a persecutor of them, yet their holy and godly conversation shall make him to certify the Emperor his Master, Traian, that they are harmless persons. Thus let thy life be holy and innocent, and then thou mayst fetch a testimony from the conscience of the very enemy. And as David said sometimes to Micol (objecting unto him that even his own servants contemned him for his dancing before the Ark) p 2 Sam. 6.22. Of the servants which thou hast spoken of, of them shall I be had in honour: So say I; even those wicked ones that outwardly traduce thee and revile thee, cannot, but inwardly they must acquit thee and commend thee; their heart and conscience shall speak for thee even then, when their tongue and lips do speak against thee. And when ever it shall please the Lord to set their consciences on the rack, or to compass them about with the snares of death, then shall their tongue be constrained, will they, nill they, to discover what now lies hidden for the justification of thy righteousness. Then they cry out, oh send for such a man, or such a woman, they will pray for me and do me good, and give me comfort: and do we not see daily that they sooner trust (for all their talk) such as they term Hypocrites, Dissemblers, and Precisians, with their goods and with their children, and with their portions, yea, and with their souls also, before any other? The last thing propounded to our consideration in this Appeal, is the Parties between whom the variance is, and they are the Lord and Israel, God and his Vineyard; God being the Plaintiff, and the whole body of the people, even all Israel and judah, the Defendants: As unequally matched as ever were Earth and Heaven, Strength and Weakness, or the great Beemoth and the silliest worm that creeps in the chinks and crannies of the earth. God contends with man; he that is excellent, with them that are but dust: who then is like to have the day? Text. Between me and my Vineyard.] And is it possible that there should be a controversy between God and his Vine, which he planted with his own right hand? Between him and that people whom he had so highly honoured? Then it will follow, that Doct. Sin is a makebate between God and man. Sin will make bate and stir up strife between God and his dearest people. There is no City, no not jerusalem; no people, no not Israel nor judah, be they graced with never so many privileges, crowned with never so many blessings, but sin will set the Lord and them at variance: The Lord hath a controversy with the Inhabitants of the Land (saith Hoseah) q Hosea 4.1, 2. because there is no truth, nor mercy, nor knowledge of God in the Land, etc. Sin was the breeder of it. Babylon r Isay 13.19. the glory of the Kingdoms, the beauty of the Caldees excellency: yet her pride set her and God at variance, so that her Palaces were made dens of Dragons; wild beasts of the field did lie there; their houses were cages for unclean birds; Owls did dwell there; Satyrs did dance there; with doleful creatures were they filled. And thus Sodom, s Gen. 19.24. sometimes as fair and beautiful as Paradise itself, was set at variance with the Lord by reason of her sins: t Ezek. 16.49. Pride, Idleness, and Fullness of bread, etc. bred the quarrel, and was the cause that she was made u Zeph. 2.9. a perpetual desolation. And will not those seven famous Churches of Asia, * Revel. 1. & 2. & 3. Ephesus, Smyrna, Pergamus, Laodicea, Philadelphia, Sardis, (in the midst whereof God is said to have his walk) witness as much? Did not their sin's cause the Lord to contend with them a long time; and in the end make him to give up their Land to be inhabited by Zijm and Ochim; Turks and Infidels? What shall I need to say more? Such a variance it made between God and the Angels, x jude 6. as that they were turned out of Heaven: Between God and our great Grandfather, as y Gen. 3.22. that he was driven out of Paradise: Between the Lord and Moses, z Deut. 32.51, 52. as that it kept him from Canaan: And such a contention daily it breeds between God and men, as that infinite thousands are thereby kept a 1 Cor. 6.9. Reuel. 21. out of the Kingdom of Heaven. Let all wicked ones hence take notice of their estates, Use 1 which by this Doctrine they may as clearly see as in a glass: For doth sin set God and man at odds? and is it a makebate between them? Then certainly such as live in it, and harbour it, cannot be at peace with God. What peace (saith jehu to joram) b 2 King 9.22. so long as the whoredoms of thy mother jezebel, and her witchcrafts are so many? So say I, What peace so long as that makebate is harboured in thy breast? Nay, c Isay 57.21. There is no peace to the wicked, saith my God. For what d 2 Cor. 6.14. fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Belial? God is thy enemy, and e Matth. 5.25. hath against thee, and therefore see thou agree quickly with thy adversary. We say in a proverb, He is poor that God hates: true, none so poor as the wicked are; for what though they have riches, honours, friends, etc. when there is a controversy between God and them? f 1 Sam. 2.25. If one man sin against another, the judge shall judge for him, (said old Ely to his sons) but if a man sin against the Lord, who shall entreat for him? Seek therefore reconciliation; cast that makebate our of thy bosom, which stirs up all this strife. Sin is thy own creature; destroy that, and God must needs love thee, who art his creature: but if thou wilt not, then expect no peace, but contention and destruction. If the Pot will needs contend with the Potter, it cannot be, but it must be broken: Thou art but an earthen Pitcher in the hand of thy Maker, and he can full easily dash thee against the wall, and stamp thee into powder. It is good counsel that the Wiseman gives thee, g Eccles. 6.10. Contend not with him who is mightier than thyself: and if thou be'st not a fool, I advice thee to follow it, lest Woe and Alas come too late. Use 2 And secondly; See here the reason why the Lord doth so often bend his brows, and turn away his face from his own people in displeasure: Sin is it, that bred the quarrel; that was it, which causeth it. The fashion of many in the day of affliction, is, to cry out of evil tongues, that have forspoken them; and surely, say they, we are bewitched: but if we look well about us, we shall find the grand-witch to lie lurking in our own bosoms. It is sin that hales down those judgements on us and ours. h josua 7. 8-13. What shall I say, O Lord, when Israel turns their backs before their enemies? (said josua to God:) now mark Gods answer: Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, they have transgressed my Covenant which I have commanded them, for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even amongst their own stuff. Therefore the children of Israel could not stand before their enemies, because they were accursed: neither will I be with you any more, except you destroy the accursed thing from amongst you. This answer may we give to the like demand; Why are we so often punished, afflicted, plagued? Surely we have taken of that execrable thing, and broken the Covenant of the Lord; and until that accursed thing (Sin) be searched out and cast away, never hope for any favour to be showed from the Lord: i jonah 1.15. jonah must be cast overboard before the storm cease. Use 3 Lastly, seeing sin sets God and his dearest people at variance, be they graced with never so many excellencies or privileges: then k Rom. 11.20. be not high minded, but fear: for whatsoever thou art that sinnest against the Lord, be thy privileges never so many or excellent, l jerem. 22.24. wert thou as a signet upon God's right hand, or as the apple of his eye; yet he will have a controversy with thee. And so for our Land in general, which may seem to outvie the felicity of all other Nations in high and rich prerogatives. Of all the trees in the Garden, we may seem to be the Vine that God hath set his heart upon; amongst all the variety of Flowers, England is the Lily and the Rose; amongst all the Princes we have had a Deborah, and have a David; amongst all the Prophets of the Lord, we have the most reverend Elishaes'; amongst all the Nurseries and Springs of learning; we have the most famous Naioths; amongst all Lands, we have that Canaan which abounds with plenty of all good things; and amongst all Cities, we have jerusalem. But will these privileges bear us out if we take liberty to sin against the Lord? Alas! they cannot; nay, so fare are they from stopping God's wrath, as that they will rather make way for it. As a man is more offended with the evil behaviour of a servant that hath been advanced by him; so the Lord with us. When Saul behaved himself not so well in his Kingdom as he ought, it was taken from him and given unto David. Hold that thou hast, O England, lest misery come upon thee. And thus much for the Appeal, which was the first thing we considered in the Plea. The Indictment follows in these words: Text. What could have been done more to my Vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Wherein we have an Action commenced against them of Ingratitude, which is prosecuted and proved to their faces, and therein, More particularly we see; first, how the Lord excuseth himself from being in any fault for that their barrenness: No way was he defective; he had done as much as might be done to make it fruitful: What could have been done more to my Vineyard (saith he) that I have not done in it? And secondly, he accuseth them for horrible unthankfulness in making so ungrateful a return; which accusation is amplified by an Antithesis between his just demand, He looked that it should bring forth grapes, and their unjust demeanour, for it brought forth wild grapes. The form of the words, as we see, is Interrogatory; What could have been done? Wherefore when I looked, etc. And it is observed by some, that before man fell to sinning, God fell not to questioning; all his speeches to him were either commendatory or commandatory. But when man turned his heart to another object, than God turned his voice to another accent; and the first word he speaks to him after his transgression was a question, m Gen. 3.9. Adam where art thou? and with the same form and method of speech he goeth on; n Verse 11. Who told thee thou wast naked? Hast thou eaten of the tree whereof I commanded thee thou shouldest not eat? And ever since it is usual with the Lord to discuss with man after the same manner; sometimes to teach him; sometimes to reprove him; sometimes to confirm him; and oftentimes to convince him: For albeit man's questions are for the most part effects of dubitation (doubting being the mother of them that breedeth them and causeth them) yet Gods questions are of another nature, and have another use; for they for the most part tend to convince the conscience, and bring it to a sense and science of sin: And so here; God doth Appeal to the consciences of these Israelites, and fetch evidence against them, from the impartial evidence of their own hearts, What could have been done more? q.d. Is there any thing that could have been desired of a Husbandman, wherein I have been wanting? Show me wherein I have failed of my duty; allege what you can against me; let your consciences speak. Wherefore when I looked, etc.] Some read it, Why have I looked o Moller. in loc. : as if God should expostulate with himself, why he expected any good fruit from so naughty and perverse a people; and that he doth after the manner of men, who oftentimes complain of themselves, and are offended with themselves, when the event of a thing doth not answer their hope and expectation; for that they have bestowed such cost and pains to so little purpose. But others think this sense to be the plainer; p Calu. in loc. Seeing I have fully discharged my duty, and have done above all that could have been expected in husbanding my Vine; whence comes it, that it yields me so evil recompense? Now haply some may object, Object. that albeit God had thus planted and watered his Church, and used all outward means for the fertility thereof, yet seeing (as the Apostle showeth) q 1 Cor. 3. Paul's planting is nothing, nor Apollo's watering, without God's blessing; how could God say, he had done all that could be done, when he withheld a blessing, and softened not their hearts, that the means might become profitable? Might not this man of judah, and inhabitant of jerusalem have had replied Resp. 1 in the words of the Leper, r Matth. 8.2. Why Lord, if thou wilt, Loquitur de sufficientia externoris mediorum, non internae gratiae. Hieron. & Vrsin. Simul pluit Dominus super segetes & super spinas: sed segeti pluit ad horreum, spinis ad ignem; & tamen una est pluvia. August. de benedict. Esau & jacob. thou canst make us clean? For answer hereunto: First, we are to know, that God here speaketh of the sufficiency of the outward means, and not of inward grace: That was done to this wicked Vineyard, which if it had been good, would have brought forth the fruit of repentance and new obedience. The Rain falls, the Sun shines upon the earth; the garden hereupon brings forth herbs, the desert thorns; whence is this, but from the nature of the ground? there is as much done to make one fruitful as the other. Thus God had done enough, the means he used were sufficient, had not this people been of such a peevish and froward disposition. Resp. 2 And secondly, God speaketh not here of his absolute power, whereby he can do whatsoever pleaseth him: (he could make iron swim, and cause stony rocks to yield forth streams of water: he could raise up of stones children unto Abraham; and give Christ more than twelve Legions of Angels to deliver him) but he denies that he was bound to do any more for them than he did. And therefore that cavil would have been but frivolous (saith Caluin) for their consciences pricked them in such wise, as that they could not escape by laying the fault upon another. For albeit God do not pierce with efficacy into the hearts of men by his holy Spirit to make them teachable; yet it will be in vain for any notwithstanding to mutter that this was wanting to them, seeing that their external vocation doth sufficiently cut off all pretext and show of ignorance whatsoever. And now let us come to some such Instructions as the text will naturally afford: And first we see how Doctr. God cannot any way be charged with man's barrenness. God is altogether out of fault, and can no way be charged with the sinfulness and barrenness of men's hearts and lives. In another place of this prophecy we find the Lord complaining, s Isai. 65.2. that he had held out his hands all the day long to a gainsaying and rebellious people. His arms were stretched out, he ready to receive, but they did gainsay and rebel, and refused to come into his arms. And by the Prophet jeremiah he telleth the people, how t jer. 44.4, 5. he sent all his servants the Prophets unto them, rising early, and sending them, saying, Oh do not such abominable things which I hate. But they hearkened not, nor inclined their ears to turn from their wickedness. And by the Prophet Hosea he thus speaketh; u Hos. 12.10. I have spoken unto them by the Prophets, and I have multiplied visions, and used similitudes by the ministry of the Prophets. The meaning is, that he had declared his will, and made known his mind unto them so plainly, as that they could not plead ignorance, or any way charge him with fault. And our Saviour jesus Christ complains thus; * Matth. 23.37. O jerusalem, jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a Hen gathereth her chickens, and ye would not. Where we see clearly how God would their conversion (understand it of his x Voluntas signi, not voluntas beneplaciti. signifying will) and therefore gave them the outward means, sending unto them y Vers. 34. Prophets, Wisemen, and Scribes; messengers endued with all variety of gifts, administrations, and operations; and that not once, but often; How often would I have gathered? Often by the mouth of his servants; often by his own self; as the loving Hen is always caring for her chickens; always clucking and calling them, if they wander out of her sight never so little, that she may gather them and guard them from the mischief of all vermin: But they would not; they themselves gainsaid. Where then lay the fault? And so S. Stephen complaineth of the jews; yea telleth them to their faces, that they were z Acts 7.51. stiffnecked, and of uncircumcised hearts and ears, and did always resist the Holy Ghost; that is, the work of the Holy Ghost in the ministry of the word, and would not be wrought upon. But the Scripture speaketh of Gods hardening a Exod. 7.3. & 10.27. Pharaohs heart, Object. so that the means should not be profitable unto him: And God himself commandeth Isaiah, to preach unto the people, that they may be hardened b Isai 6.10. & 63.17. , and so not converted. True; and yet in all this God cannot be charged Resp. 1 with any fault or blame. For it is a just and righteous thing with God to punish sin with sin: c Psal. 81.12. My people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts lusts, and they walked in their own counsels. Thus than God doth this for a punishment of such as withstand and contemn those gracious means he offers them for their good. Pharaoh seipsum induravit libero arbitrio: Deus indicravit Pharaonem iusto iudicio. Aug. If Pharaoh harden his heart against the means, God will harden his heart that he shall not profit by the means. So than though Satan hardeneth as a malicious Author; and man hardeneth himself as a voluntary instrument; yet God hardeneth no otherwise, than as he is a just judge and righteous avenger of sin. And secondly, God doth nor harden d Non inducendo malitiam, sed subtrahendo gratiam. Aquin. by infusing evil, but by withholding of his grace, and forsaking of his creature, which Divines call spiritual desertion. As the Sun freezeth the water, not by adding coldness to it, but by keeping back his heat: so is God a deficient cause of hardness, but no efficient thereof. And this must be marked, that we err not in this point. Now let us make the Use. Use 1 And first, this frees us from a slander that the Papists have laid upon us, in giving out that we teach directly or by consequence, that God is the author of sin, and only cause thereof. Now whether this be true or no, judge you. You now hear it taught, that he is out of fault, and may no way be charged with the least spot of sin; he is most holy, just, and pure in all his ways and works. Now therefore the Lord be judge between them and us. Use 2 And secondly, see how damnable and excuseless shall the carelessness of the most be in the matter of their salvation: to excuse and lessen their own sin, they will not stick to lay the fault on God himself; and charge their Maker with their damnation: They swear, swagger, drink to drunkenness, defile forbidden beds, shoot at heaven with their blasphemous oaths, and then fetch from God's decree and purpose excuses for these their outrageous wickednesses. And why should fault be found with them? If God would it should be otherwise; e Rom. 9.19. Who hath ever resisted his will? and why doth he yet find fault? He hath decreed it, and his decree must stand: If the Devils in hell should speaks what could they say more? We have fallen, and God caused it. Wicked and fearful thoughts! When Adam sinned, f Gen. 3.12. he blamed his wife; and she, God himself; and we have sucked the same milk: but as it would not serve Adam's turn, no more will it serve ours. Cease than thou foolish one from charging God, or drawing him in as an accessary to thy profaneness; God would have thee saved, but thou wilt not: He labours to make thee good, and darest thou lay to his charge thy own voluntary badness? Behold, God is so fare from being guilty of thy misery, as that he giveth thee his Word, his Sacraments, and affordeth thee all good helps to mollify thy heart, justifying himself by these proffered means of thy salvation, that he hath no desire nor delight in thy destruction; and darest thou charge him with thy damnation? Thou sayest, If God would, it should be otherwise: if he Object. 1 please, he could save without these means. True; Resp. if we speak of his absolute power (as was before showed) but it is his actual power that thou must look unto; and so he (having tied the end and the means together) cannot, because he will not bring thee to the end without thy using of those means which tend unto the end: for that is the ordinary course which he hath decreed to use, and which he will not alter but upon special occasion, as our Saviour noteth g Luke 4.26, 27. in the cure of Naaman, and in the feeding of the widow of Sarepta. God hath ordained that a man's body should live by the means of meat, drink, sleep, etc. shouldst thou now neglect these means for the preservation thereof, and yet accuse God if thou growest sick, and weak, etc. because if he would he could continue health and strength unto thee without these helps▪ I am sure that all men would condemn thee; nay that thou wouldst condemn thyself of folly and presumption. Object. 2 Thou pleadest further God's decree; for albeit thou use the means, yet the end is already decreed, and who can alter it? Resp. But secret things belong unto the Lord; leave them to him: It is not for thee to pry into that Ark which is covered with a curtain of holy secrecy; not to be drawn aside until that day comes; wherein we shall know as we are known. That signed and revealed will, written in Tables, published with trumpets, is it to which thou standest bound. Neither doth the necessity of this Decree excuse: for God doth not by his Decree force thee unto evil; but he finds thee evil, and prone only unto it of thyself: He decrees that thou shalt be so or so; and knoweth that thou wouldst be so, had he never decreed it: but seeing thou knowest not what this his decree is, use the means, and condemn not God. Thus learn to chamber thy tongue, vain man: for God cannot be charged, nor any way blamed with thy sinfulness and barrenness. Lay thy hand upon thy mouth, and condemn thyself: for h Hos. 13. Thy destruction is of thyself, oh Israel. Say not, what can I remedy it, if God will not save me; for what can God do more than he hath done for thee? God raines upon thee his holy dews, and is not wanting in his purging and pruning thee with his corrections. He hath given thee strange and excellent means; so that it is only thou that art wanting to thyself: Heaven is good, but thy ground is naught. A cunning Carver can cut the similitude of any creature; yet not on a rotten stick: where lies the fault? Surely in the rottenness of the wood, and not in the Carver's cunning: that thou art not wrought upon, the fault is thy own, and not the Lords. Thy case is that of jerusalem; How often would I have gathered thee, and thou wouldst not. If then thou smartest for thy sinful and barren life, thank thyself; for thou art the cause, God only the avenger; thy blood then be upon thy own head, that which will die let it die. And thus much for the first point. A second follows: and I propound it thus: The wicked will still continue wicked, Doct. The wicked will still continue wicked, notwithstanding all means to the contrary. although God use all good means that can be used to bring them unto good, and make them better. God had done what might be done, and yet his Vineyard is as bad, nay worse than ever: A pregnant proof this our Prophet gives us, when he saith, i Isay 26.10. Let favour be showed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the Majesty of the Lord. Such is the vile and cursed nature of them, as that no mercy nor favour can work with them to do well; nay in the land of uprightness, amongst many occasions and means of good, they will do wickedly. And thus jeremiah to the same purpose; k jer. 2.30, 31. In vain I have smitten your children, they received no correction, etc. O Generation, see ye the word of the Lord: have I been a wilderness unto Israel,? a land of darkness? wherefore say my people, We are Lords, we will come no more unto thee? And again, l Cap. 5.3. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a rock, they have refused to return. And so Amos m Amos 4.6. showeth how incorrigible the wicked of his time were; no correction that the Lord could use, would better them. Many are the examples likewise that might be brought for the further strengthening of this truth, as of Pharaoh, Ahaz, and others; but I purposely forbear, inasmuch as something hath formerly been spoken to this purpose. Now briefly for the use, which is, For Admonition, Use. that we beware of this sin which hath an aggravating circumstance with it: for than is sin most vile and filthy when it breaks out against those means that should have kept it in: Means that should keep us from sin. Amongst many of which means, these are some; which let us all take especial notice of. 1. Vows. First, our Vows and promises which we have often made unto the Lord both in health and sickness, that we would do such or such a holy duty, and refrain from such or such an evil action: let us beware of sinning against these: our vows are Gods debts, and they must be paid; and therefore saith Solomon, n Eccles. 5.4, 5. When thou vowest a vow to God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. And indeed o just exigitur ad soluendum, qui non cogitur ad vovendum. Bern. he is justly required to pay, that was not compelled to vow. And amongst all other vows, be mindful of that solemn vow which thou madest to God in thy Baptism, and hast often since renewed in thy coming to the Supper of the Lord. Oh! what a fearful thing is it, if we wittingly and wilfully break covenant with God, when civil honesty maketh some conscience of keeping promise made with man. 2. Check of Conscience. Secondly, check of Conscience. God hath set conscience within us as a Monitor to give us an Item when we do amiss, and to forewarn us of evil; this oftentimes tells us we may not do such or such an action, or when we have done it, that it is not well: now beware we of sinning against conscience; neglect not the checks thereof reproving us of our ways, but heedfully mind its watchword; for else know assuredly, that the conscience which now checks thee, shall hereafter judge thee, and that which now reproveth thee, will hereafter vex thee and torment thee for thy neglect. Beware also how thou suppressest any good motion suggested by conscience; for in so doing, thou wilt in the end clean silence conscience, and quite kill it, so that the grossest sins shall be practised without p Ephes. 4.18, 19 any check or remorse. Fearful is this sin, and such as is the forerunner of q Rom. 1.21, 26. a reprobate mind. 3. Corrections. Thirdly, Corrections and Afflictions. These are the r Hos. 2.6. thorns wherewith God doth hedge us in; and serve to keep us from leaping out of God's pastures into the pasture of wickedness and sin. Beware we then of leaping over this hedge: take we heed of sinning against these means: let it not be said of us as it was of Ahaz, s 2 Chron. 28.22. This is that King Ahaz, who in the time of his distress did trespass yet more and more against the Lord. To be afflicted, and not to be purged by afflicton; to be stricken with the rods of God, and to have no correction nor reformation follow, is a sign of a fearful induration. t jer. 6.29, 30. The bellowes are burnt, the lead is consumed with the fire: the founder melteth in vain; for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them. Fourthly, Gods many and great mercies; 4. The Word. especially the Word, and the light of the Gospel: take we heed how we withhold the u Rom. 1.18. Truth of God in unrighteousness, * Psal. 50.16. hating to be reform, casting it behind our backs. Such a sin is this, as brings condemnation with a witness, with a vengeance; sore and heavy condemnation: x john 3.19. This is that condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. The clear light of the truth shining, hath discovered to us, that Swearing is a sin; Drunkenness is a sin; Sabbath breaking is a sin, etc. what now will such plead for themselves that live therein? Surely they have now y john 15.22. no cloak for their sins. S. Paul would have the word of God z Coloss. 3.16. to dwell plentifully in our hearts; to have full scope and the whole sway in the heart of a Christian: And so be it. These and the like means which God affordeth us for our good, let us profit by, and by no means sin against them; for if we do, assuredly God will require it of us; for good turns aggravate unkindnesses, and our offences are increased with our obligations: Of all the gracious means he affords us, he keeps a reckoning. The sundry afflictions a Amos 4. 6.-11. wherewith his people were afflicted, are by him remembered; and so the Sermons and Prophecies of his servants, b Isay 1.1. jer. 1.1. Hos. 1.1. with the circumstances of time and place, and under what Kings reign, are likewise by him recorded. Since therefore God keeps such a precise account of the means he vouchsafeth to us, let it stir up all to make better account & use of those means: for otherwise they will be reckoned for no other end, but to make our reckoning the heavier. So many means will the Lord one day say I have afforded you; so many Ministers have lived amongst you, and warned you; so many hundred Sermons you have heard, and lost. We read that he took account of how many men were won by a c Acts 2.41. Sermon; and shall we then think he doth not take an account of how many Sermons are lost by men? Oh! how should this make every one see that they profit by the means which God affords? Text. Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Whether we take this second member, as a complaint made by God against himself, for that he expected fruit from so bad a Vineyard, as (we noted before) some do: or else as a complaint made by him against them, for not profiting by the means; it is not much material. From either of them both we may collect, Doct. God grieves when the means of man's good is despised. God takes it grievously, that the means which he useth for man's good should be contemned. For this is a complaint, and proceedeth (as it were) from a grieved heart and troubled mind. To prove this point, remember what is said of the old world: after God's Spirit d Gen. 6.3. had strove with them a long time by admonition, reprehension, threatening, & expectation (for that is there meant by his spirits striving) labouring (in vain) to bring them to repentance; e Vers. 6. It repent the Lord he had made man on the earth, & it grieved him at the heart. This caused the Lord to take up that pitiful complaint against Israel and judah; f Hos. 6.4. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? for your goodness is as a morning cloud, & as the morning dew it goeth away: As if he should have said, Hitherto I have used all means that possible I can, to humble you for your sins and to do you good, so that I know not what I shall do more for you; and yet I can bring you to no good pass: therefore it grieves me for you, and I cannot but mourn to see you so rebellious. And thus our blessed Saviour beheld jerusalem and wept over it, saying; g Luke 19.42. If thou hadst known, even thou, at least in this thy day the things which belong unto thy peace, etc. He considering the obstinacy and stubbornness of this people, despising his Word, reproaching his miracles, and rejecting his grace, could not refrain, but he must burst forth into tears. By these Scriptures it is evident, that it is grievous unto God, to see men neglect the good means ordained and afforded for their good and welfare. And indeed, Reason. a little unkindness at their hands of whom we have deserved well, must needs be grievous; when much indignity received from an enemy, shall never be regarded. Whose example may be for our Instruction: When Use 1 we see the froward and perverse disposition of wicked ones, who will not be reclaimed by any means that is, or can be used; let us grieve and mourn for the hardness of their hearts: h Isay 24.16. My leanness, my leanness, (crieth out this our Prophet Isaiah) woe is me: the treacherous dealers have dealt very treacherously, yea the treacherous dealers have dealt very treacherously. He did so grieve at the transgressions of the people, that he became exceeding lean therewith, as the doubling of the word importeth. The Prophet jeremiah likewise is full of passion in this behalf, and cries out; i jer. 4.19. My bowels, my bowels, I am pained at my very heart; my heart maketh a noise in me, I cannot hold my peace. Yea he wisheth, that his head were full of water, k Cap. 9.1. and his eyes a fountain of tears, that he might weep day and night, for the sins of the people: And also tells them, l Cap. 13.17. That if they still contemn the means, and turn away the care refusing to hear, his soul should weep in secret places for them, and his eyes should weep sore and run down with tears. Thus did righteous Lot m 2 Pet. 2.7, 8. vex his soul with the unclean conversation of the wicked: And thus did Samuel n 1 Sam. 16.2. weep for the sins of Saul: And so did David's o Psal. 119.139. eyes gush out with tears, because men kept not Gods Law. Thus did Ezra p Ezra 10.1. weep for the sins of the people in his time: And Paul q Phil. 3.18. weep for them that did walk inordinately amongst the Philippians. Did God's children so weep in those days, for the obstinacy and hardheartedness of the wicked? How comes it to pass then in these days, that we are so dried? Is it because the men of this generation are not so bad? or rather (as the truth is) we that profess ourselves Christians are not so good? Soon may we guess then, of what stamp they are of, who are so fare from mourning and grieving at the sinfulness and hardheartedness of this age, as that they make themselves merry therewith, and rejoice thereat: In theatres, Playhouses, and such like meetings, not only with patience, but with content, and delight, hear blasphemy, and behold uncleanness: Blasphemy, Pride, Drunkenness, and such like profaneness, they can see & hear without remorse, yea laugh at: What monsters are these? r judg. 5. Meroz must be cursed bitterly, for not helping the Lord against the mighty: and can such look to be blessed, that laugh with those that fight against him? When thou seest the iniquity of the people, remember God grieves for it; and wilt thou rejoice at it? If those infernal and hellish spirits have any delight, this is their delight, to see men sin and offend their God: And wilt thou make the Devil's delight, thine? Do not so; but be thou contrary to him, and grieve at that which he takes pleasure in. wouldst thou in stead of a smile afford a tear, when thou seest sinners to transgress, it might so come to pass, that thy grief might work also a grief in them; and thy tears cause them to relent, (as many times we see, the seeing others fall hearty to their meat brings on their stomach) when thy smile confirms them in their wickedness. And secondly; seeing this is so, that God takes it Use 2 grievously when the means he useth for our good, is contemned by us; let this serve to press that use which we lately heard, and cause us to profit by all the gracious means that God affords. Thou art afflicted and liest under Gods correcting hand; oh! how grievous will it be to God, if thou comest out of this fire not refined? Thou comest to his house, and sittest down at his Table, and departest again away less justified than thou camest thither: Oh! how doth this cause God to mourn? Have you no regard of this his sorrow? s Lament. 1.12. Is it nothing to you, all you that pass by? What creature is there that God hath made in heaven, earth, seas, or all depths, brings heaviness into the Courts of happiness, except man? It is he, and only he, that doth it. Thou mockest at thy oppressions, oaths, sacrileges, lusts, frauds; for these he grieves. Thou scornest his Gospel preached; he bewails thy scorn. That which is sorrow to his soul, is but t Prou. 14.9. a pastime unto thee. Oh do no more so wickedly, my brethren; bewail sin past, and amend for time to come. And lastly; hence may the humbled and contrite Use 3 soul suck forth much sweetness: For doth he grieve when we profit not by the means? Then questionless his ears must needs be open to the sighs and groans, to the prayers and supplications, of such as are wrought upon by the means, to turn unto him with true contrition and godly sorrow, and call upon him with a lively faith. How should this encourage such as are coming on, to come on with cheerfulness? But if we will not, then assuredly he will destroy us, though with grief. As the judge passing sentence on a malefactor, though he be moved with indignation against him, as he is a thief, or murderer, etc. yet with compassion as he is a man. And if we be condemned, whether it be with the will or against the will, all cometh to one end; our pains and plagues shall be never the less, nor lighter. Text. Vers. 5. And now go to; I will tell you what I will do to my Vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste, it shall not be pruned nor digged, but there shall come up briers and thorns: I will also command the clouds, that they rain no rain upon it. Look as in Courts of justice, and seats of judgement, after Conviction follows sentence of Condemnation; so here we have the like proceeding: They being convicted by their own consciences, and as condemned persons by their own mouths, sentence passeth against them on the plaintiffs side; and that most fearful: for it is a sentence of destruction and desolation, even of the whole Land and People. He will take from them those many blessings and favours, which he had bestowed on them. And that is not all: for he will also lay them open, and give them up to the spoil of their enemies, so that they shall be trodden down and made desolate. Division. In which sentence is considerable: First, A gracious Premonition, in the beginning of the fift verse. Secondly, A terrible Execution of the judgement threatened, from the middle of the fift verse, to the end of the sixth. In the Premonition, observe we Gods merciful goodness: First, in foretelling them of the judgement; And now go to, I will tell you. Secondly, In prolonging it; for he doth not by and by punish them, but a while defers, and therefore he speaketh in the future tense, what I will do. In the execution, consider we these three circumstances: 1. The party punishing, and that is the Lord himself [I] will take away, [l] will break, etc. 2. The parties punished, and they are Gods own people, his chosen vineyard, his own inheritance [It] shall be trodden down, the hedge [thereof] etc. 3. The punishment itself, and that consists both in the pain of loss and pain of sense: good things shall be removed, and evil things inflicted. For first he will take away the hedge, and break down the wall; whereupon shall follow eating up, treading down, laying waste: and then secondly, he will withdraw his pains in pruning and digging of it, and withhold the clouds from raining rain upon it; and thereupon shall follow the barrenness of it: for it shall bring forth nothing, or worse than nothing; briers and thorns shall grow upon it. Having now seen the sum; let us spend a little time in the opening of the words, that so having found out the sense and meaning, we may the better raise some profitable observation. And now go to] The Lord seems here to excite and stir up himself after the manner of men to proceed in judgement. Exposition. I will show you what I will do to my Vineyard] or, I will give you to understand, or, make known unto you (as some read it) q.d. Seeing that you are condemned in your consciences, and yet will not pronounce sentence with your mouths, therefore go to now, I myself will tell you what I will do. I will take away the hedge thereof] By hedge, as before vers. 2. we have seen sundry things may be understood: but not to trouble you with repetition of what was before taught, we are especially (as I take it) to understand thereby God's divine protection, which was as a hedge or wall about them, and whereof they should be now deprived. As if he should have said; Hitherto you have had my merciful protection, which hath ministered unto you safety and defence from all your enemies; but now I will leave off to help, succour, or defend you any more. This was that for want whereof the Church did complain; u Psal. 80.12. Why hast thou broken down her hedges, so that all they that do pass by the way do pluck her? And it shall be eaten up] or, That it may be eaten up, and devoured; to wit, by the beasts of the field, the enemies of the Church. Not only their neighbours nigh about them, but also their enemies fare off should molest and trouble them, according to that threatening, * Deut. 31.17. Mine anger shall be kindled against them in that day, and I will forsake them, and hide my face from them, and they shall be devoured, and many evils and troubles shall befall them, etc. This also doth the Church complain of in the place before quoted; x Psal. 80.13. The Boar out of the wood doth waste it, and the wild beast of the field doth devour it. And break down the wall thereof] or, as some read it, tear down the wall thereof: and so indeed the word signifieth, to tear down a thing with violence; which noteth out the vehemency of God's wrath: for it shall not fall down of itself, but be violently torn or broken down. Now by this wall many understand the Tower which he spoke of before, vers. 2. that was built in the midst of the Vineyard, whereby, as we saw (after the judgement of many of the learned) the Temple was to be understood. But what need we be so exact in each of these particulars? Idem alijs atque alijs verbis bis dicit. Mus. in loc. For if by wall we understand no other thing, than that before was meant by hedge, we should not fall into any great absurdity. And it shall be trodden down] or, for a treading. He here alludeth to the manner of wild beasts breaking into a Vineyard, which do not only eat and devour, but tread down and spoil. And this notes a higher degree of wrath than the former did. The enemies of this people should not only trouble them and afflict them, but overcome them and enter into their possessions; and not only carry away, but also make strip and waste; havoc and spoil what they leave behind. This also sets out unto us the rage and fury of the wicked against God's Church. And I will lay it waste] or, make it a desolation; so that it shall become as a vast desert without any to inhabit it. And here we have a higher degree than either of the former: for though the enemy might overcome them and spoil their country, yet there might remain some City: and albeit some Cities might be assailed and destroyed; yet some houses in those Cities might still continue: Or say it should so fall out, that all their Cities, and houses in their Cities should be laid level with the ground; yet some men might haply escape by flight, and afterwards return, and build new houses, Cities, and erect new laws and government. But in that he threatens to lay it waste, and make it a desolation, all hope is gone. This is that which the Lord speaketh in the next chapter, where he seemeth to comment upon these words, y Isai. 6.11, 12. The Cities shall be wasted without inhabitant, and the houses without man, and the land be utterly desolate. And the Lord will remove men fare away, and there shall be a great forsaking in the midst of the land. All which befell this people at their carrying away into Babylon: and much more fully and completely was it fulfilled after Christ's time, when jerusalem was utterly destroyed, so that one stone was not left upon another. To which time some refer it. It shall not be pruned nor digged] By cutting or pruning, he seemeth to understand fatherly discipline and correction, which now he would withhold from them, according to that in the first of this prophecy; z Isai. 1.5. Why should you be stricken any more? As if he should have said: I see it is but lost labour to smite you; for the more I correct you, the worse you prove. And by digging he understandeth that point of husbandry, Moller. in loc. whereby the earth is drawn into ridges, or heaps, chief about the vines; which is so convenient and necessary in such places where vintages are, as that without it, the vines will never prosper. And here he alludeth unto such husbandmen, as having barren vineyards and fruitless trees, do neglect to prune or cut them, dung or dig about them, because they take no pleasure nor delight in them. Musculus in loc. But there shall come up briers and thorns] By briers and thorns some here understand the Gentiles, according to that of our Saviour; a Luke 21.24. jerusalem shall be trodden down of the Gentiles, until the time of the Gentiles be fulfilled. But we may better understand thereby, Idolatry and superstition, with other errors and abominations, that for want of God's husbandry should (as afterwards there did) grow up amongst them. And thus sins and transgressions are compared to thorns and briers b Heb. 6.8. elsewhere in Scripture. And that fitly: 1. For their wounding and pricking those that handle them; for whom doth not sin wound? whom hath it not stung that ever dealt with it? 2. For their holding together, and twining one within another. Sins grow in heaps, and where you find any, you may find many. And therefore when the Apostle speaks of them, he couples them, c Rom. 13.13. Chambering and wantonness, gluttony and drunkenness, strife and envying: thus they grow like thorns in hedges, by companies. 3. Because they choke the plants, and hinder them from the Sun's heat and influence of heaven: thus the seed is choked by these thorns, d Matth. 13. as our Saviour teacheth: And therefore S. Peter willeth to e 1 Pet. 1.1. lay aside all malice, and all guile, and hypocrisy, and envies, and evil speakings (those cursed thorns and briers) and then As new borne babes desire the sincere milk of the word to grow thereby. Vers. 2. Cald. Paraph. & Hect. Pint. I will also command the clouds that they rain no rain upon it] Bianca clouds understand we the Prophets; and by rain the Word. The Metaphor is usual: Moses thus gins his Song; f Deut. 32.2. My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender herb, and as the showers upon the grass. And so the word of the Lord came to Ezechiel, and said, g Ezek. 21.2. Son of man, set thy face towards jerusalem, and drop thy word towards the holy places, and prophesy against the land of Israel. And thus Amos speaketh to Amaziah; h Amos 7.16. Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. In which places it is apparent, that God's Prophets are as clouds, and their words or prophecies like drops of rain. Now in comparing the rain and the word, we shall find good resemblance in sundry particulars: as, 1. In regard of cooling heat: 2. quenching thirst: 3. cleansing the air: 4. allaying the winds: 5. mollifying and mellowing the parched and heat-hardned earth. In each one of which, if we should spend time, we should find an excellent agreement: but especially in a sixth respect; It is a principal means and subordinate cause that all things fructify and grow. And therefore this must needs be a heavy judgement, and argue Gods hot displeasure against his Vineyard, in commanding the clouds to rain no more rain upon it, according to that charge given to Micah, i Mic. 2.6. Prophesy ye not unto them; seeing that without it, it was impossible the Vine should grow or flourish. Thus we see that as by briers and thorns the Plants should be choked; so for want of rain their very roots should whither. And thus much for the literal exposition. Now to come to some particular observation. And now go to, Text. Doct. God doth warn before he smite. I will tell you] This is the usual manner of God's dealing, To warn before he strikes, and foretell the judgement before he inflicteth it. He punisheth none before he hath admonished them; smiteth none before he hath forewarned them. That of the Prophet Amos makes this good; k Amos 3.7. Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the Prophets. He sendeth his Heralds to proclaim war before he makes it, and foretells them of such judgements as he is purposed to inflict, that they may forewarn others. Take the old world, my brethren, for an ensample: did he not foretell the destruction of it unto l Heb. 11.7. Noah, before he brought that great Deluge upon the earth? And was not Noah m 2 Pet. 2.5. a Preacher of righteousness unto them, whose hand taught them as much as his tongue? His business in building the Ark was a real Sermon to the world, wherein at once were taught mercy and life to the believer, and to the rebellious destruction. And did he not the like by Sodom and Gomorrah, unto whom he sent his servant Lot, n 2 Pet. 2.8. whose righteous soul was vexed from day to day with their unlawful deeds? Was not this likewise his dealing with Pharaoh and his people? did he not o Exod. 8.2.21. & 9.3.14.19. & 10.4. again and again admonish them, and threaten them by his servants Moses and Aaron, that if they would not let his people go, he would do thus and thus unto them? And so with the Ninivites, unto whom he sent jonah with this cry, p jonah 3.4. Yet forty days and Niniveh shall be overthrown? And with jerusalem q Matth. 23.37. which was often forewarned by his Prophets, and by our Lord himself of her destruction before it fell? Reason 1 Two reasons may be rendered for this truth; the one is in regard of the godly, and such as fear the Lord, that they may not be taken at unawares; but may be awakened out of their security, and timely prevent those judgements threatened, as those did, who upon the hearing of that plague of hail which Moses foretold would fall on Egypt, r Exod 9.20. sent their servants to fetch their cattles into their houses. Reason 2 The other is, that the wicked may be left without excuse in the day of wrath; s john 15.22. If I had not come and spoken unto them, they had had no sin; but now they have no cloak for their sin (saith our blessed Saviour.) These may be some reasons why God gives a Caveat before his Capias, and doth warn before he wound. And is this Gods usual dealing? why then are we Use 1 smitten, plagued, punished? Were we not forewarned of judgement? Oh our wilfulness and folly! On whom, oh man, canst thou lay the fault? whom wilt thou charge with thy smart? Canst thou justly say God's silence was any cause thereof? Hath not he shot off many a warning piece, and sounded many an alarm before he set himself in battell-array against thee? In the secret of thy soul thou knowest he hath done thus: Often and often he hath by his servants, the Ministers, warned thee of danger at the door; and by thy own conscience many a time reproved thee, and premonished thee of future vengeance: He hath not played the part of a subtle enemy, and stolen upon thee at unawares, but (as Tamberlane that warlike Scythian) displayed first a white Flag, in token of mercy, and then a red, menacing and threatening blood, before that black Flag, the messenger and ensign of death, was hung abroad. Accuse not the Lord then of any hard dealing, but the hardness of thy own heart which will take no warning. He need not to give thee any warning of his judgements; thou gavest him no warning of thy sins, no respite: yet that God might approve his mercies to thee, he gives thee warning, and respite of repenting. How loath art thou, oh blessed God, to strike, that threats before! He that delights in revenge, surprises his adversary, whereas he that gives warning, desires to be prevented: Were we not wilful, what need we ever feel smart? Oh that this might teach us wisdom to see the evil Use 2 and fly from it! which that we may the better do, divers ways God forewarneth us of vengeance. 1. By the ministry of his servants. let us diligently observe the usual ways whereby the Lord premonisheth, and they are sundry: As first, By the ministry of his servants, the Prophets, whereby he foretelleth when wrath is ready to fall upon us for our sins: By them he foretold t 2 Chron. 36.15, 16. the Israelites of the King of the Chaldeans coming up against them, whom they laughed to scorn and contemned: and by them jerusalem was forewarned (as was before noted.) Their threatenings therefore and menaces should not be lightly despised, but feared; not passed over, but prevented; not derided, but applied to our consciences. For though they die, u Zach. 1.5. yet God's word shall live, and his judgements they denounced seize upon us except we die to sin. 2. By signs in the heavens. 2 By signs and wonders; of which sort was that Earthquake which happened * Amos 1.1. Zach. 14.5. in Vzziahs' days in the whole Country: And those strange apparitions seen in the heavens a little before the destruction of jerusalem; as that Blazing star like a sword, which hung over the City a whole years space; Horses and Chariots with armed troops of men seen in the air; the Eclipse of the Moon for twelve nights together, with many other wonders, jeseph. de Bell. jud. lib. 7. cap. 12. whereof josephus hath at large written, as that voice heard in the Temple the night before the Feast of Pentecost; Let us departed from hence: And the constant crying of one about the walls for a long space, Woe, Matth. 24.32. woe, wo to jerusalem, and the like. And thus doth God forewarn us of the end of the world, as our blessed Saviour showeth. 3. By lesser judgements. 3 By lesser and lighter judgements; by gentle and fatherly corrections, that by them we may be brought to turn unto him, and so escape further vengeance. Thus were the Israelites often warned from the Lord: sometimes x Amos 4.8. he smote them with Blast and Mildews; and at other times by giving their Gardens, Vineyards, Figtrees, and Olive-trees to the Palmerworm to devour: and when these warnings would not serve, than he sent amongst them the Pestilence, after the manner of Egypt, and slew their young men with the sword, and took away their horses, etc. And when nothing would serve, he overthrew them as he overthrew Sodom and Gomorrah. And so our Saviour having foretold many evils that should come upon jerusalem for their contempt of the Gospel, and refusing of grace offered, addeth, y Matth. 24.6.8. All these are but the beginnings of sorrows, the end is not yet. There were more in number and greater in weight to follow after these. Thus lesser judgements are as it were the prints of God's foot, whereby we may trace him, if he be come out against us. 4 By the death of the godly, 4. By the death of the godly. and such as fear his name, are future judgements forewarned: especially if they be such as are great and eminent, whether in Church or Commonwealth: If these be taken away, it is a fearful sign that some grievous judgement will overtake the remnant of the people. This is that whereof our Prophet Esay speaketh, z Isay 3.1, 2, 3. Behold, the Lord, the Lord of hosts doth take away from jerusalem the mighty man, and the man of war, the judge, and the Prophet, and the prudent, and the ancient: The Captains of fifty, and the honourable man, and the Counsellor, etc. And elsewhere, thus; a Cap. 57.1. The righteous perisheth, and no man layeth it to his heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come. Thus was that good King josiah dealt withal, b 2 King. 22.20. not long after whose death followed the Captivity of Babel: In that grave wherein he was interred, the liberty, glory, and peace of jewrie lay also buried. And so Luther, after whose death presently followed that miserable calamity upon Germany, which he had often foretold would come upon them for their contempt of the Word, and which he desired he might never live to see (as Caluin observes in his Comment upon that place of Isay last quoted. Cap. 57.1. ) These are some ways whereby the Lord forewarneth us that evil is at hand, and therefore it behoveth us when by any of these he premonisheth us of danger nigh, we c Amos 4. prepare to meet him, and prevent it. And surely if ever there was cause, than now there is, why we should humble ourselves before him in sackcloth and ashes: for who can be ignorant of the many warnings we have had in each particular kind? The Turtles of this Land have groaned out the sad tunes of woe and misery; God hath so guided the hearts and tongues of his Ministers, as that they all, even as one man, do constantly cry out, (with that jesus the son of Anani a little before the destruction of jerusalem) Woe to England, and to the inhabitants thereof, by reason of such outrageous wickedness as every where aboundeth; which thing is not lightly to be passed by, but deserves pondering on. For certainly, if we be not persuaded to fear their threatenings, we shall in the end be constrained to feel them, whether we will or no. Besides, what strange signs and wonders, and what variety of them have we lately seen, both in the heavens and upon the earth? What wonderful and mighty tempests, fearful thundering and lightning hath lately happened, This present year 1622. on August 19 whereby much hurt hath been done at Sea, many ships and barks cast away, and that in the safest Rhodes and Harbours of this land: As appears in that relation of the tempest which happened in Devon: the year and month aforesaid, which is in Print. besides the almost incredible hurt done by land, throughout this Kingdom; the violence of the wind, thunder, and lightning, being such, as that in many places Westward whole fields of Corn have been blasted, stacks of Corn scorched, and here with us the Corn hath been so dispersed and scattered, as if it had been sown again, and so beaten out of the ears, as if it had been threshed on the floor; so that with the Mildew and blasting which was sent upon our Corn in general before our harvest, and now with this sudden judgement of wind, upon that little store of Corn remaining in harvest, God hath taken from us our stay and staff of bread. What shall I need to speak of those many Earthquakes, mighty inundations of waters, great hailstones, strange Eclipses, monstrous births, which every year brings forth? Certainly if the Sorcerers of Egypt were now amongst us, they would confess these to be the finger of God: But fools and blind, that we are, who have no eyes to see, nor hearts to understand these things, or at most make of them but a nine day's wonderment, and so pass them over. And again, hath not God often warned us by lesser and lighter judgements; hath he not visited us with Famines, Pestilence, and other such like infection of sickness? These are but as warning-peeces shot off in our ears, and assured forerunners of greater judgements, unless repentance cut off their course. Perk. Exhort. to Repent. For look as one cloud followeth another till the Sun consume them; so one judgement hastens after another, and Repentance only is the Sun that must dispel them. And lastly, that the righteous perish, who seethe not? and yet alas! who seethe it so, as to consider it in his heart? The Lord's hand hath been upon us these many years, and hath come, not in favour to weed out the worst, but in displeasure to gather the best and ripest. Amongst our Princes he hath smitten at our chiefest: Amongst our Nobles, he hath taken of our noblest: Amongst our Magistrates he hath fetched away of our uprightest. Surely, surely, God never thus beheads a State or Country, but for some treason. The Shepherds are smitten for the sheep's unthankfulness, unfruitfulness. What shall I say more? Death hath been at the City, as well as at the Court; and in the Country, as well as in the City, and hath fetched away of all sorts almost the best. And can this be any other than a plain prognostication of some evil nigh at hand? which evils they have prevented by their death: God grant we likewise may prevent them by our Repentance. To draw towards a conclusion of this paint; let every one in particular, yea thou that hearest and readest this, go home to thyself and make application hereof to thy own soul, for God speaketh in particular to thee, as well as to any other, and demandeth of thee how thou hast profited by these or the like warnings. For hath he not often by the ministry of his servants come so home unto thy conscience, as that thou hast been persuaded and enforced to confess thou art the man he meaneth, and at whom he aimeth. And what drunkard, or profane Esau is there here amongst us, who hath not been at sometimes or other told by them, that if they repent not they shall be damned? Besides, have not thine eyes seen his signs and wonders in the heavens, upon the earth, etc. Thou hast heard, and hast been told of such a child, borne without a mouth, or with two heads, or with one eye, etc. why; take thou warning, this is meant to thee, as well as to any other. And hath not the Lord smote thee (hitherto) with a little rod? afflicted thee wi●h light losses, crosses, etc. see then thou d Mich. 6.9. hearest the rod, and who hath appointed it. And once again I will demand of thee; answer me: Hast thou not been deprived of some faithful friend; it may be of a godly husband, a religious wife, a Christian and careful parent, a gracious child, a faithful Shepherd; or a true hearted brother? If it be so, take it as the shaking of the rod, and as a warning from God unto thee, that thou mend thy manners. Remember Solomon's Proverb, e Prou. 22.3. A prudent man forseeth the evil and hideth himself, but the simple pass on and are punished. Be thou that wiseman, not this fool, but foresee the danger, and prevent it before it fall. Oh happy man, to hear this word, before it fall, sound in thine ears. As for many thousands, it is fallen irrecoverably upon them already; to those poor souls it cannot be said, as now it is to thee, Prevent it by repentance before it fall: for judgement hath already seized upon them; but how happy art thou, if thou knewest thy happiness in that thy day is yet to come? And therefore I say to thee, take warning by these things, and prevent the evil before it fall; for when it is fallen, there is no preventing of it. f Luke 19.41. Oh that thou knewest at the least in this thy day those things which belong unto thy peace, and that they were not hidden from thine eyes! My prayer shall be for thee, myself, and the whole land in general, that we may so do. Even so, O Lord open our eyes, that we may so see thee warning, as that we may fear thee threatening; and obey thee teaching, and patiently suffer thee chastising, and at last be by thee made partakers of those good things, Which g 2 Cor. 2.9. neither eye hath seen, nor ear heard, nor can enter into the heart of man. Amen, Amen. What I will do] Great was God's mercy towards this his people in foretelling and premonishing them of vengeance. Text. And this makes it greater in his prolonging of it. He doth not by and by inflict, but will a while defer. There shall be some delay and pause, some lucida interualla misericordiae; A breathing time and merciful space is granted between the fault and punishment. And therefore he speaks not in the present tense, but in the future; What I will do: where we see, and whence we learn, God is of a patiented and forbearing nature, Doctr. God is of a patiented and forbearing nature. of much gentleness and long sufferance, forbearing sinners for some space after they have transgressed before he proceed to punish. Many examples might be brought for proof. h Isay 65.2. All the day long he did wait upon the Israelites, stretching out his hand to that disobedient and rebellious people. i Gen. 19.1.23. A whole night did he forbear destroying Sodom after he had told Abraham thereof, and forewarned them by Lot. k jon. 3.4. Forty days did the Lord allot unto Niniveh for their Repentance; Yet forty days and Niniveh shall be destroyed. l Luke 13.7. Three years did he bear with the barren fig tree before he would cut it down with the Axe of his judgements. He suffered the ill manners (the word is very significant) of the Israelites, m Act. 13.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Forty years in the Wilderness before he did destroy them. n Gen. 6.3. 1 Pet. 3.20. One hundred and twenty year's respite of repenting God g●ue the old World, even all the while the Ark was a preparing. o Gen. 15.16. For the space of four hundred years he spared the Canaanites and Amorites. Yea he suffered the Gentiles to wander in their own ways, and in the vanity of their minds almost for p Acts 14.16. three thousand years together. Thus, 1. All a day, 2. A whole night, 3. Forty days, 4. Three whole years, 5. Forty years, 6. One hundred and twenty years, 7. Four hundred years, 8. Three thousand years breathing time is given man between the threatening and execution. Oh! how loath is God to strike, that threats so long? In a word have we not all experience of this truth? Are there not so many thousand witnesses as there are consciences in this congregation to confirm this point? Had not this been true, where should every one of us have been at this present? Surely I should neither have been here to speak, nor thou to hear; but long before this hour we should have been swept from off the earth like dung, had there not been this Patience and long animity in God. Thus sundry ways hath God made good his name, which all of us must needs feelingly subscribe unto: q Exod. 34.6. The Lord, the Lord strong, merciful, and gracious, slow to anger, abundant in goodness and in truth, etc. Reason 1 And no marvel, if we consider, First, that he is God: were he not God, it were impossible for him so long together to hold his hands; but he is God and not man, therefore he forbears. This reason seems secretly to be implied in those words of the Chronicles, r 2 Chron. 36.14, 15. The Lord God of their fathers sent to them his messengers, etc. Reason 2 2. He knoweth our weakness, our frame, and remembreth that we are but dust; s Psal. 103.10, 14. he therefore dealeth not with us after our sins, nor rewardeth us after our iniquities. This reason is rendered by the Psalmist, why he pitieth, spareth. Reason 3 3. ᵗ He is not slack concerning his promise, as some men count slackness, 2 Pet. 3.9. but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance. He desires our conversion, not destruction, and therefore bears so long. And this is the reason that Saint Peter gives. 4. He beareth a long time with the vessels of his Reason 4 wrath, to the end that they may u Gen. 15.16. fill up the measure of their sins. And this is the reason the Holy Ghost makes why the Amorites were forborn so long, before punishment was executed on them for their wickedness. Let us now apply these things unto ourselves: And First, this serves for Information of our judgements, Use 1 whence it comes, that wicked men are so long spared and suffered to run on in sin. We see how wretched and profane many are, being blasphemers of God's name, prophaners of his Sabbaths, contemners of his word, and given over to the committing of all sin with greediness, and yet are suffered to run on without punishment, which causeth matter of wonderment oftentimes * jerem. 12.1. Non ille amisit providentiam, aut amisit potentiam, sed patentiam exercet suam, dum poenitentiam expectat tuam. August. in the hearts of God's children. But see here the reason; God is of a patiented and forbearing nature: the wicked think it is x Psal. 50. because God is like them, a lover and liker of sin: but be not thou deluded, learn the cause. 2. Admire the richness of God's grace in bearing so long with rebellious sinners. For God to bear with his own children when they provoke him is very much; but to suffer his enemies, and bear so long with the vessels of his wrath; to suffer drunkards, whoremongers, Sabbath-breakers, to run on in a Use 2 course of sin, living day after day, week after week, year after year, and never in all that time to seek his favour, but to wax the worse because they are forborn, this must needs argue an infinite perfection. Oh, how can we sufficiently magnify such a God as this! how can we enough admire his goodness, or set forth his praise? Here is mercy, patience, goodness, past the comprehension of all finite spirits, and only to be conceived by him whose it is. And thirdly, if this be so, that God is of such a patiented Use 3 and forbearing nature, see what an odious contempt of God's grace it is to take occasion by this patience, to continue and increase in sin. In things of this life, we hold it detestable if a servant should thus reason from his master's bounty; He dealeth thus and thus graciously with me, therefore I care not how I provoke him and displease him. And yet this is the reasoning of thousands in the world: for thus say some (and fare more think) I have lived in such or such a course (as I hear Preachers say of sinning) for many years, but I see that God hath blessed me as well as the precisest of them all; I live still and thrive well (God I thank thee) and therefore I purpose to hold on as I have begun, talk these Preachers what they please, I pass not. And thus, y Eccles. 8.11. because sentence is not speedily executed, men take courage to offend: Dealing with God as birds do with the scarecrow, at first they are afraid; but seeing it not to stir, at length they come near it and sit upon it: So these, at first they are somewhat fearful to offend, but through impunity they harden themselves to commit iniquity: And yet (saith Solomon) z Verse 12, 13. Though a sinner do evil an hundred times and God prolong his days, yet surely I know that it shall be well with them that fear the Lord, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God. Understand therefore, oh ye unwise amongst the people; all is not well because God forbears to punish: His patience and longanimity, is no good argument of man's innocency. It may be by the prayers of the Vinedressers a Luke 13.6. respite hath been obtained for thee for a while before thy cutting down, as was for that barren figtree: Or else it may be thy sins (though heinous enough amongst us) b Gen. 15.16. are not come as yet to their full ripeness: Or haply, God thus forbears thee, to show his loathness to destroy. How ever his patience always tends not to countenance received courses, but to give occasion to alter our accustomed evils. And what though his wrath comes slowly, yet in the end he will make amends for his delay with the weight of vengeance. Lento gradu ad vindictum sui. His mill grinds slow, but yet sure and small. All this while he bears, he is but a fetching of the blow; and the higher he lifts, the heavier it lights. Now he is preparing his deadly arrows, this time he takes to fit them to the string, and because he means not to miss the mark, he stands long at level, and draws far, even to the head, that his arrows may pierce deep even to the soul. Take jerusalem for an ensample, and set that famous City before thine eyes; Did ever any people taste more of God's patience, or drink deeper of the cup of his merciful forbearance, than jerusalem, famous jerusalem did? How long did he spare them? how many ways did he forewarn them? And when nothing would serve, how was his patience turned into fury? c Matth. 24.2. Not one stone left upon another; and the inhabitants and their posterity made slaves and vagabonds for this 1600 years. Say not then with Agag, d 1 Sam. 15.32. Surely the bitterness of death is past, because thou art a while forborn: No, no; the longer before the reckoning, the greater the account will be. Patientia laesa fit furor. And evermore remember, that there is no wrath so furiously outrageous, as that which ariseth from patience long & obstinately abused. See therefore in the next place thou be'st admonished, Use 4 to beware how thou abusest this patience and long-suffering of the Lord: And see thou follow the Apostles direction; e Rom. 2.4. Let it lead thee to repentance. Happy thou, if thou do thus use it. And indeed, except thou dost so, thou never makest the true and proper use thereof: f Psal. 130.4. There is mercy with thee, that thou mayest be feared (saith that Kingly Prophet:) Gods children do fear God g Hos. 3.5. and his goodness, and fear to offend God in regard of his goodness. joseph reasons thus, i Gen. 39.8. My Master hath dealt thus kindly with me, etc. how then can I commit this great wickedness? So must all God's children reason. Use 5 Again, this may be for Imitation: As God is and hath been towards us patiented and long-suffering, so let us be towards others. That hasty spirit of calling for fire from heaven for every disobedience, was sharply k Luke 9.54. reproved by our blessed Saviour. Let us learn to have an eye to the rich patience of our God, who is daily by us provoked; and (after his example) tolerate the froward infirmities of our ignorant brethren, l 2 Tim. 2.25. with meekness instructing them rather, than with rashness of zeal rejecting them; and in case of wrong, say not, I will recompense evil. It was a good specch (and coming out of a Heathens mouth, deserves the more regard) m Socrates. I will willingly neither suffer wrong nor do it; but if I must choose one, I will rather choose to suffer than to do. But why speak I of the Heathen (unless to shame us) when we have God himself to imitate? How patiented is he towards reprobates and vessels of his wrath? If thou puttest up an injury patiently once or twice, thou hast thyself highly in admiration, and (in thy own conceit) deservest to be chronicled, for a rare pattern of patience. But God doth bear with thee and other, many thousand times in a day; writ after that copy, and forgive n Matth. 18.22. not seven times, but seventy times seven times, if thou be'st so often wronged: And be thou transformed into the same image of God, from glory to glory. Use 6 Lastly, hence may perplexed and disquieted consciences, who tremble under God's hand, fearing the power of his wrath by reason of their sins, have a use of Comfort, for the lifting of them up. It is God's nature to be patiented, be not therefore out of hope. He is long ere he be provoked, and when he is provoked, easy to be appeased. An earthly father will not take every advantage against his child; he will tell him and forewarn him, before he doth correct and punish him: And why should we think God harder than ourselves? How long bears he with such as never grieve, mourn, nor complain of sin? will he then be hasty to mark what is done amiss by such as groan under the burden of their corruptions? He spareth such as never so much as say, o jer. What have I done; and is it possible that he should not spare such as with the Prodigal cry out, p Luke 15. Father I have sinned? Certainly if the wicked fare so well, the godly shall far much better: and be thou persuaded so. And thus much for the Premonition: the Execution follows. I will take away the hedge thereof, Text. and it shall be eaten up; and break down the wall thereof, and it shall be trodden down, etc. Here (according to our propounded method) consider we first the Party punishing; and who it is that doth inflict this judgement on them: and that is the Lord himself, [I] will take away, etc. Thence observe: Gods holy hand hath a special stroke in those afflictions and visitations which are laid upon his Church and befall his people, whosoever be the instrument. Doctr. God's hand is in all afflictions that do befall us. What truth more strongly confirmed in holy Writ than this? Do we not there read thus; q job 5.6. Affliction cometh not forth of the dust, neither doth trouble spring out of the ground. r Esay 45.7. I form the light and create darkness, I make peace and create evil: I the Lord do all these things. s Esay 28.21. The Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act. t 1 Sam. 2.6, 7. The Lord killeth and maketh alive, he bringeth down to the grave, and bringeth up. The Lord maketh poor and maketh rich: he bringeth low and lifteth up. u Deut. 32.39. I, even I am he, and there is no god with me: I kill and I make alive, I wound and I heal, neither is there any that can deliver out of my hand. And, * Amos 3.6. What evil is there in the City (understand it of the evil of punishment) that I have not done? Hereupon doth the Church x Hos 6.1. mutually exhort one another, to return unto the Lord, because he hath torn and he will heal, he hath smitten and he will bind up. And by S. Peter we are instructed, to y 1 Pet. 5.6. Humble ourselves under the mighty hand of God, that he may exalt us in due time. And hereupon joseph, though of his envious brethren sold into Egypt, saith; z Gen. 45.8. God hath sent me hither: And David being cursed by Shemei, said; a 2 Sam. 16.10. God had bid him curse: And job rob by the Sabaeans saith; b job 1.21. God hath taken away. Reas. And how can it otherwise be, seeing that c Matth. 10.29. a sparrow falleth not to the ground, nor a hair from off our heads, without the providence of the Almighty, as our Saviour hath taught us? If then God's providence reacheth to matters of such small weight, it must needs reach to matters of greater moment. Object. If any now object, That wicked and bad men, yea the Devil himself, doth persecute God's Church, and sorely afflict his people, and that the most evils which befall Gods children come from them, how then can it be said, they are of God? Resp. I answer; We are to know that these are but as the executioners, God employing them no otherwise than as a judge doth some base slave in making him the hangman. God hath a hand in those evils which are inflicted by wicked instruments. 1. In ordaining them. Still hath God a hand in those punishments inflicted on his by those evil ones; which shows itself in these actions: First, in ordaining and appointing them even from all eternity to do d Acts 2.28. whatsoever thine hand and counsel hath appointed to be done. 2. In ordering and disposing them; first, in regard of the time when they shall both begin and end; 2. In ordering them as 1. In regard of the time. so as that all the fury and malice of the wicked cannot any jot hasten, lengthen, or prolong them. There is an hour appointed for the powers of darkness to work in, and till that hour be come, an hair shall not fall from the heads of any of the godly. Let the jews take up never so many stones against Christ jesus, yet he shall escape: let them seek to take him, yet none shall dare to lay hold upon him, because e john 7.30. his hour is not yet come. And when that hour is come, they shall not be able to lengthen it one moment; as we may see in the 400 years appointed to the Israelites in the Egyptian servitude, which being once expired, they came out (maugre all the malice of their enemies) f Exod. 12.41. even the selfsame day: and in the g Dan. 9.2.21, 23. 70 years of the Babylonish captivity; as also in the afflictions and persecutions of the Church of Smyrna, h Reuel. 2.10. raised up by Satan, which is restrained to a determinate time of ten days. Secondly, 2. For measure. in regard of the measure, which is also appointed in such an exact and strict manner, as that it is alike impossible, for all the powers of men or devils to add one dram unto the weight, as we see in i job 1.12. jobs example. For as Satan at first could not touch him, until he had received a commission from God; so neither could he add k & 2.6. any thing to his first afflictions, until his commission was renewed. To this purpose speaketh the Psalmist thus; l Psal. 80.5. Thou feedest them with the bread of tears, and givest them tears to drink in great measure. And thirdly, 3. Of their ends. in regard of their ends & issues, turning them to his own glory and Churches good; m Rom. 8.28. All things working together for their best. Thus joseph said of his selling into Egypt, n Gen. 50.20. God disposed it to good, though it was evil which his brethren intended against him. Thus the Chaldeans steal jobs wealth to enrich themselves; the Devil afflicts his body in his hatred to mankind; God suffers all this for the trial of his patience: Man for covetousness; the Devil for malice; God for the probation of the afflict constancy, and advancing his own glory. The covetous Extortioner, or griping Usurer, spoils thee of thy goods; God in wisdom raiseth profit from it, and by thy poverty in purse, helps thee to the riches of his grace, and suffers these snares to be taken from thee to save thy soul; yet no thanks to them. Thus we have seen how God hath a hand in such evils as are inflicted on us by wicked instruments. Now hence again it may be questioned, why God Quest. 1 doth not rather correct his servants by his own hand, and let his chastisements come purely from himself, or by the means of righteous and just men, than by such wicked instruments, who infuse into those afflictions the poison of their maliciousness and spleen. Answer. The execution of punishment, in itself, is a base and servile thing, and doth not so fitly agree with the nature of the most High, who being the chief goodness, taketh his chief delight in doing good. Now because it is not familiar and delightful to his nature, he doth it not by himself, nor yet by the godly, but commonly allotteth it to the Devil and wicked ones, as being fittest for such a service. For do we not see a Carpenter hath diverse kinds of tools? some are course, which he useth about stones or gravel; others are choice, which he useth about finer work. Thus when God hath some base work to effect, he hath some reprobate at hand, about which he is employed: but if a more honourable piece of service, than he usually fetcheth a tool of a purer metal and finer making, one of his children shall be sent for. He will not use the Virgin Mary, or such choice pieces, but a judas, a Caiphas, a Pilate, and such like as they, if Christ is to be crucified. Quest. 2 But how can it stand with God's justice, to punish the wicked for afflicting of his Church and people, seeing they are but his instruments in executing of his judgements, and do no other than that whereabout he sets them? Answ. 1 Know we that the will of God is secret or revealed. The former was never propounded as a rule for us to conform our actions unto; but the latter, which we find written in his Law, unto which he requireth conformity and obedience; and by it we are enjoined to love our neighbour as ourselves, and by all good means to seek the good and advancement of our brethren: now though they do the secret will of God (which the Devil and all reprobates do, and cannot otherwise choose but must do, will they nill they) yet because they run full butt against Gods revealed will, the rule and square of all their actions, their condemnation is most just. Again, they aim not therein at the glory of God, Answ. 2 and never think of the effecting of his counsels and secret will, but only aim at, and labour for the accomplishing of their own hearts lusts, desiring to glut their cruelty, and to advance themselves out of the ruin of God's servants. See an excellent example hereof in that Assyrian King, whom God sent in his secret counsel against his people to afflict them for their sins: o Isai. 10.7. Howbeit (saith the text) he meaneth not so, neither doth his heart think so. His intent and purpose was to destroy and cut off not a few Nations; that he might make all his Prince's Kings, and so himself a mighty Monarch. This then serveth not for their excuse, that they are but instruments, seeing they are such instruments. Now we come to apply the point unto ourselves. And first, Seeing it is so, that all afflictions and visitations that Use 1 befall us come from God, and are inflicted by him; it confuteth and taxeth us for a vanity at least (I had almost said a blasphemy) deeply rooted and settled amongst us: when any calamity doth befall us, we strait cry out, Bad luck, bad fortune. If any loss or cross betid us, oh (say we) what luck and fortune was this. In every misery, blind fortune is complained of: And so è contra, when any good thing happens, Luck and Fortune must be thanked for it; thus walking after the lusts of the Gentiles, Te facimus, Fortuna, Deam, coeloque locamus. Iwen. Satyr. 10. who held Fortune as a Goddess, and assigned her a place in heaven; representing her by a woman sitting upon a ball; as if the whole world were at her command; having with her a razor, as if she could at her pleasure cut off and end man's happiness; bearing in her right hand the stern of a ship, as if she could turn about all things at her pleasure; and in her left hand, the horn of abundance, as though all plenty came from her. Which palpable Idolatry that was amongst them, should be renounced and abhorred by us Christians. Yea so fare should it be had in detestation, that the very name of Fortune should not once be named amongst us, and much less any thing ascribed to it, whereof we see not an apparent cause. Use 2 Secondly, seeing afflictions are inflicted by the hand of God, this should teach us patience, as it did David when Absalon rose up against him; p Psal. 39.10. I was dumb, I opened not my mouth, because thou didst it. It must needs be a bold audacious impudency to murmur in afflictions, considering God is the author and inflicter. If our inferior strike us, we revenge it triple: if an equal, we requite it: if a superior, we have learned this wisdom not to repine; or if we mutter, yet not to utter our discontent. Think whose hand strikes: It is Gods, whoever be the instrument; the blow was his, whatsoever was the weapon. It is usually seen, that in corrections coming immediately from God's hand, we are not ordinarily so impatient, as in those which come by means of wicked instruments; and what is the cause but this? we do not so apparently behold Gods holy hand striking us in these latter as in the former: Did we but seriously consider, that it is God that scourgeth us by them, we would be then ashamed of our folly in being angry at the rod without any regard of the smiter; in snarling like dogs at the stone, never considering the flinger. Do we not see how patiently Lords and Nobles condemned to die, suffer the stroke of death at the hands of the base hangman, showing therein their subjection and obedience to their Prince? Even so should we, quietly and patiently endure all the indignities that are offered unto us by wicked worldly men, therein giving testimony of our obedience to God, who useth them as instruments of his justice to correct us. See then that thou dost so: never sever the cross from God's hand, though there be never so many instruments; but Hear the rod, & who hath appointed it; so shalt thou with patience and meekness bear that affliction that is inflicted. But if otherwise; if when the cross comes, thou art willing to see any thing rather than God, running upon inferior causes, gazing on men, or means, regarding more the staff wherewith thou art smitten, than the hand moving and ruling it; it will then be intolerable, and thou must needs break the bounds of patience. But may we not have an eye upon second causes? Quest. Are we utterly to neglect the instruments of our afflictions? In all afflictions, Answ. we are to consider not only the action and work, as it is simply natural, and the disposition of them to the manifestation of God's glory and our good, in which respect God is the chief author of them; but also an accidental confusion and malignity of the action, which is wholly to be ascribed to man's corruption, by whom it is performed; in regard of which malignity and sin, we are to have some respect unto them, that we may hate and fly that evil and injustice that is in them, and use all good and lawful means whereby we may cross them in their wicked purposes, and free ourselves from their injuries and oppressions; having herein the word of God for warrant, which enjoineth us to use all honest courses, that spiritual wisdom can suggest unto us for our preservation and safety. Thirdly, if God be the author of affliction, this may Use 3 serve for direction unto us, what course to take in time of danger, even that which is given us by the Prophet Hosea, to q Hos. 6.1. come and return unto the Lord; for it is he that spoils, and he must heal; it is he that wounds, and he must bind up; there is none that can r job 10.7. take off God's hand but himself. He is a foolish malefactor that seeks to the executioner and not unto the judge: & yet as foolish are we, who in the day of trouble rest upon vain helps that cannot profit, hoping to have relief from some Saint or Angel in heaven, or which is worse, from Conjurers and Witches here upon the earth: Flectere si nequeo Superos, Acheronta movebo. As sometimes the Heathen man said; If I cannot entreat the gods, I will go unto the devils: and as King Ahuziah did, who being sick, sent to inquire of Baalzebub the god of Ekron s 2 King. 1. , whether he should recover of his disease or no. Woeful is that cure which is wrought by such Physicians. We have learned better things. The general rule for all troubles is; t Psal. 50.15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. u Psal. 123.2. As the eyes of servants therefore look unto the hands of their Masters, and as the eyes of a maiden unto the hand of her Mistress; so our eyes shall wait upon thee our God, until that thou have mercy on us. Use 4 And lastly, seeing God hath a hand in all afflictions that befall, this may afford great comfort to the godly, in that they are not left into the hands of their cruel and crafty enemies, but are in the hands of so gracious and merciful a God and loving Father; through whose sweet hand the sharpest and bitterest afflictions do pass. As for our adversaries, they are but as the rod in the hand of him that smites: As therefore the rod can of itself do nothing, further than the force of the hand using it, gives strength unto it; no more can they do any thing unto us further than they have * john 19 power given them from above. Boisterous Tubeco may haply dismay us with his thundering speeches; but let us know there is an overruling hand to moderate and restrain him. The swinging rod the child sees in his father's hand, may somewhat terrify him; yet the child may certainly persuade himself, his father will so use it, as it shall do him no more harm than a smaller one would do. Let the wicked storm, and fret, and breathe out threatenings against God's Church and people; this we know assuredly, they may do what they can, but they cannot do what they would. And thus much for the first circumstance which concerneth the Author or inflicter of the judgement: Now followeth the second, which concerns the punished, or the parties on whom it is inflicted, and they are Gods own people, a people whom he chose for his peculiar, before any other people in the world beside; it was his Vineyard, his own enclosure, as these words [thereof] and [it] do note unto us. Let this then be our observation hence: Doct. God will not spare his own people if they sin against him. That God will not spare his own people, if they sin against him, but will visit their transgressions with the rod, and their iniquities with strokes. The Scriptures propose many examples; our ears have heard many reports, our eyes behold daily many precedents, which may confirm this Doctrine. What doleful complaints do we read that the Church maketh every where in the Lamentations, x Lament 1.18.20. & 2.1. etc. Behold oh Lord how I am troubled, my bowels swell, my heart is turned within me, for I am full of heaviness: The sword spoileth abroad, as death doth as home, etc. How lamentably do the godly bemoan themselves and the estate of the Church in the Prophecy of Isay, y Isay 64.9, 10, 11. Be not angry, O Lord, above measure, neither remember iniquity for ever: behold, see we beseeth thee, we are thy people. Thy holy cities are a wilderness, Zion is a wilderness, jerusalem a desolation: Our holy and our beautiful house where our Fathers praised thee, is burnt up with fire, and all our pleasant things are laid waste. And how doth the Prophet David express the burden of his afflictions, wherewith he was afflicted, in the z Psal. 6.3. & 32.4. Book of the Psalms? a Psal. 38.2, 3. Thine arrows (saith he) stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin. And again thus; b Psal. 116.3. The sorrows of death compassed me, and the pains of hell got hold upon me: I found trouble and sorrow: and many such like pathetical complaints he makes. The whole Book of the judges may be a proof for this truth, wherein we see how the people of Israel proceeding to do evil in the sight of the Lord, he sold them into the hand of his and their enemies. We might further instance in Solomon, Asa, jehoshaphat; josiah, Hezekiah, and others; all which make this good, that God spareth not his own people when they sin against him. Reason 1 Two Reasons may be given hereof: First, That the Lord might declare himself to be an adversary to sin in all men, c Psal. 51.4. and that the wicked may see he is not partial to any when his commandments are not regarded. Reason 2 Secondly, That he may reduce his servants from running on headlong with the wicked to perdition. For were we altogether exempted from the rod, how wanton and froward would we grow, and into how many perils would we cast ourselves? And so saith Saint Paul, d 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we might not be condemned with the world. Object. But did not Christ give himself for his Church, and shed his blood for their redemption? was not their sins punished in him? How comes it then to pass they are still subject to God's heavy v●sitations? Resp. True it is that Christ did bear away all our punishments, but he hath not freed us from fatherly corrections: Now when God afflicts his in this world, it is more for medicine than for punishment; more for a correction, than for a penalty. Losses, crosses, poverty, imprisonmeent, sickness, yea death itself, are not to us punishments nor curses properly, but fatherly chastisements, being inflicted as furtherances of sanctification, not as means of satisfaction. And thus you have this objection answered, and my doctrine confirmed, viz. God will not spare any, no not his own people when they sin against him. Use 1 Which being so, this may terrify wicked and ones, who make a trade of sin, driving after it (as it was said of jehu in another case) as if they were mad; and yet imagine, because God for a time e Psal. 50.21. holdeth his peace and keeps silence, that he is such a one as themselves, a lover and approver of their wicked ways. But oh you fools, how long will you love folly? and when will you grow wise? Doth God correct the flock of his own pasture, the children of his own household, and shall you go ? Doth the Lord chastise them so heavily, the burden of whose sins Christ hath borne in his body on the cross, and shall such as Christ never died for, no nor yet f john 17.9. prayed for, escape? shall not many prayers and tears, sighs and groans, petitions of God's Saints, requests of the Spirit, together with the daily intercession of jesus Christ, God's only and well-beloved, in whom he is well pleased, keep off such bitter things from them, who but now and then break out? Woe and alas then! what shall become of you, who never pray, sigh, nor shed tear for sin, for whom God's blessed Spirit makes no request, and who have no interest in the mediation and intercession of that just and righteous Advocate; who sin not of infirmity and weakness, but boldly and presumptuously with a high hand against the Lord? Think of an answer to those interrogatories which the Spirit of God propoundeth to thee in holy Writ: g jer. 25.29. Lo I begin to bring evil on the City which is called by my name, and shall you go utterly unpunished? And again, h Cap. 49.12. Behold, they whose judgement was not to drink of the cup, have assuredly drunken; and art thou he that shalt escape? And again, i Luke 23.31. If these things be done to the green tree, to them who have in them the sap of grace, what shall be done to the dry, to them who have no moisture of goodness? And again, k 1 Pet. 4.17, 18 If judgement first begin at us who are the house of God, what shall the end be of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the and sinner appear? What answerest thou to these, why speakest thou not? And now, O my God, behold how I am troubled, my bowels swell, my heart is turned within me; for I hear an answer, true, but terrible; l Psal. 11.5, 6. The Lord indeed will try the righteous in his furnace, but the wicked and such as love iniquity doth his soul hate: upon the wicked shall he rain snares, fire and brimstone, and stormy tempest; this is the portion of their cup. He will indeed judge the just man for his transgressions in this life; but m Psal. 68.21. he will wound the head of his enemies, and the hairy pate of him that walketh on in his trespasses. Yea in n 2 Thess. 1.8, 9 flaming fire shall God come, taking vengeance on them that know him not, and that obey not the Gospel of our Lord jesus Christ, and they shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power. o Reuel. 6.15, 16 Then shall the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman, (whose names are not written in the Lamb's Book) hide themselves in dens, and in the rocks of the mountains: And say to the mountains and rocks, Fall on us and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lamb. But as it was with the old world, when God reigned from heaven the greatest shower that ever the earth did or shall sustain, their shifts were bootless; so will it now be: They than thought to over-climbe the judgement, and haste up to the highest mountains, and being there, with some hope look down on the swimming valleys: But alas! the water gins to ascend to their refuged hills, and within a small time the place of their hopes becomes an Island; now they hitch up higher to the tops of the tallest trees; but soon after the waters following, overtake them half dead with hunger and with horror. Thus those mountains could not save those in that day of water, nor these mountains these, in this day of fire: for the very heaven p Verse 14. shall departed as a scroll that is rolled up together, and every mountain and Island shall be moved out of their places: and what hope then remains in them of security or refuge? Tremble, tremble at this, all you ones: q Psal. 4. Stand in awe and sin no more. A judgement is reserved for you, deceive yourselves no longer. Weakness in God's children must be corrected, and shall wickedness in you escape unpunished? Is it possible you should think it? Me thinks it is a thing impossible you should be so senseless. No, no, if God thus afflict his children, he will never suffer disobedient bastards to go free: he whips the one with rods; he will scourge the other with Scorpions. For, r Prou. 11.31. Behold the righteous shall be recompensed in the earth, and therefore much more the wicked and the sinner. And this for the first use. A second follows. This serves for admonition to the best, that they beware Use 2 of sin; for if they will take liberty to break God's laws, let them look for stripes. God loveth his like a wise Father, aiming at their good; and chooseth rather to profit, than to please: and not fond and effeminatly like some foolish mother, who gives herself to follow the foolish lusts and appetite of her child: he hath his rod lie by him, and will discipline us; and if we enter into a course of sinning, he will reclaim us by his chastisements. And therefore let no man think nor say he is safe, because he hath some assurance of his election, and therefore cannot be deprived of salvation. For though thou be'st in the state of happiness for the life to come, yet thou mayst fall into great misery in this life present. David was as well elected as thyself, and as safe from being condemned as thou art, or canst be; and yet such calamities befell him, as made him s Psal. 32 4. groan and cry, yea roar, so that his blood was dried up, and his moisture was like unto the drought in Summer: yea he felt as great anguish, as if his bones had been broken, or all out of joint: and therefore be not high minded, but fear. For it is not the virtues that thou hast, that can be a warrant to thee to fall in vice, nor yet thy profession or religion, no nor yet election that will keep the rod from off thy back, if thou play the fool in committing folly. I confess God will not wipe out those, whose names he hath written in the book of life, nor damn any of his elect which are in Christ; yet if they or any of them wax wanton, he will whip them to the purpose and make them tame. The Magistrate we know hath many punishments for offenders, besides death, and gallows: he hath the stocks, the whipping-post, the pillory, the gaol: And so hath God more judgements besides damnation; he hath his stocks, his whip, his little-ease, his purgatory, for his own in this world: though he do not reprobate them, yet he may so hide his face and conceal their pardon from them, as that they may find little difference betwixt a reprobate and themselves. t Psal. 2.10, 11, 12. Be wise now therefore, oh ye Christians, be instructed all ye godly of the earth: Serve the Lord with fear, and rejoice with trembling: Kiss the son, lest he be angry and ye perish from the way, when his wrath is kindled but a little: Blessed are all they that put their trust in him. Use 3 And lastly, from hence much Comfort may be gathered, in as much as afflictions do not disable us from being Gods. It was Gedeons' weakness to argue God's absence by them. u judg. 6.13. If the Lord be with us, why then is all this befallen us (saith he?) Fond nature thinks, God should not suffer the wind to blow upon his dear ones, because herself makes this use of her own indulgence. But we shall read, * Heb. 11.36, 37. that none out of the place of torment, have suffered such or so many afflictions as his dearest children. There is no reason then why we should imagine that God's favour is the less towards us, when we are exercised though with great and heavy afflictions: for x Prou. 3.10. whom he loveth he doth chastise; and nearest to God, fullest of sorrows, as one saith y Clem. Alexand. well. Hence is it, that the Apostle informeth us after this sort; z Heb. 12.5,— 13. My son despise not the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If you endure chastening, God dealeth with you as with sons: For what son is he whom the father chasteneth not? But if you be without chastisement, whereof all are partakers, then are you bastards and not sons. Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits and live? For they verily for a few day's chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterwards it yields the peaceable fruit of righteousness, unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees. See how large our Apostle is in his comfortable exhortation: Surely he full well knew how hardly the very best are persuaded that God is with them in the day of trouble, and how apt the godly are to make hard conclusions against themselves in the day of their calamity, and therefore is he so large in his comforts. Feign would the Devil a Matth. 4.6. have had persuaded Christ that he was none of Gods because he was afflicted with hunger; and the same would he willingly persuade thee of: but remember thou the former consolation, and relinquish not thy hope of happiness in heaven, because thou art recompensed with judgements here on earth; for in so doing thou wilt but add to thy own sorrow, and needlessly increase the weight of thy own burden. And thus much for this use, as also for this second circumstance: The third follows, which concerns the punishment inflicted, and what it is. The hedge thereof shall be taken away, Text. and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste, etc. The judgement here inflicted, as we see, consists in the pain of loss, and pain of sense. First, Good things shall be removed and taken from them, as the hedge and wall shall be broken down; his pains in digging and pruning, he will withdraw: And he will withhold the clouds from raining any more rain upon it. Secondly, Evil things shall be imposed and inflicted on them; for it shall be eaten up, trodden down, and laid waste, by their enemies. Moreover it shall be cursed with barrenness; for thorns and briers shall be the best crop that will grow therein; fit fuel for the fire. Before we come to the particulars let us observe in general: Doctr. The ungrateful abuse of God's blessings causeth him to bring the contrary wants. The ungrateful abuse of God's blessings and favours, causeth the Lord to deprive a people of them, and to bring upon them the contrary evils. This is that which is here threatened to this people, because in stead of the sweet grapes of righteousness, it brought forth nothing but the sour grapes of sin, after all his pains bestowed about it, he would not only abandon and let it alone, but pull down the hedge, break down the wall, and lay it waste, so that the beasts of the field should devour it; and it should become as a barren heath and forsaken wilderness. This is that which is threatened by Moses, the servant of God, against Israel: b Deut. 28.47, 48. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things: Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck until he have destroyed thee. This is that also which is threatened by Hosea, c Hos. 4.7. against those Priests who ungratefully abused all those benefits and prerogatives wherewith they were endowed above the rest of the people to God's dishonour. For as they were increased, so they sinned against me (saith the Lord) therefore I will turn their glory into shame. He would not only take from them their honour and advancement which they so abused, but he will bring upon them the contrary evils, viz. shame and reproach. The like we may find threatened by the Prophet joel, d joel 1.4, 9, 10, 11, 12. against the people, for their abuse of God's creatures by gluttony and drunkenness; their condition should be so fare changed, that the new wine should be cut from their mouths; that is, they shall not have any taste of it at all. The field and the corn should be wasted, the new wine dried up, the oil shall languish. So that their husbandmen should be ashamed, their vine-dressers should howl, for the wheat and for the barley, because the harvest of the field is perished. A marvelous and great change if it be well considered; that they who had so great plenty should now fall into such exceeding penury: But herein we may see the just judgement of God, against such as abuse his favours to licentiousness. We might further confirm this truth by the Prodigals example, e Luke 15.16. of whom it is said; that after he had lavished out his patrimony upon whores, and riotous company, he came unto such exceeding misery, that he would gladly have fed upon the husks that the swine eat, but none gave them unto him: Upon which Parable read my exposition f True Convert if you desire more of this doctrine, where you shall find this truth handled at large in sundry observations, to which I refer thee; for now I will content myself with a word of exhortation for the use, and so proceed. This being so, Use. how should it stir us up on all hands to return thankfulness to God for his benefits, who hath with such a liberal hand sown the seed of his favours amongst us, and cause us to beware that we abuse not his good blessings unto sin, lest the contrary evils do betide us. When a child beginneth to play with his meat, a wise father will take it from him; if we wax wanton by reason of God's good favours, he will withdraw them, and turn our peace into war, our health into sickness, our liberty into thraldom, our plenty into penury; or (which is worse) if they be continued to us, he will cause them of blessings to become curses; so that g Psal. 69.22. our table shall be made our snare, and our prosperity our ruin. Text. I will take away the hedge, and break down the wall] We have seen before in the exposition, what is meant by this hedge and wall; namely, the divine protection of the Almighty, wherewith they were compassed about, so that their enemies could not once touch them to hurt them; of this they should be now deprived, so that there should be a gap made for their enemies to enter in upon them. Hence we infer: Doctr. Sin depriveth man of God's protection. Sin depriveth man of the protection of the Almighty, and layeth him open to the rage and fury of the enemy. When the people of Israel had committed Idolatry, in making them gods to go before them, the text saith, h Exod. 32.25. they were naked amongst their enemies; whereby he means that they wanted God's favour and protection, which is as the clothing of his children. So when Rehoboam the son of Solomon, and all Israel with him, had forsaken the Lord, the Prophet is sent unto him with this message, i 2 Chro. 12.5. Thus saith the Lord, Ye have forsaken me, therefore have I left you in the hands of Shishak. The like we read in the book of judges; no sooner had Israel fell to Idolatry, in worshipping Baal and Ashtaroth, and such other Idols as the Nations served who dwelled about them; k judg. 2.13, 14. & 10.6. but God as soon left them, and delivered them into the hands of spoilers that spoilt them, and sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. In the book of josua likewise we read, that l Ios. 7.12. when Achan had taken of the accursed thing, and transgressed God's covenant, in stealing that Babylonish garment, the shekels of silver, and the wedge of gold, they could not stand before their enemies, but turned their backs before them, and all because God was not with them with his protection, by reason of that offence committed, neither would God be with them any more, except that accursed thing were destroyed from amongst them. Hitherto tends that also of this our Prophet, m Esay 59.1. Behold the Lords hand is not shortened, that it cannot save; neither is his ear heavy, that it cannot hear; but your sins have separated betwixt you and your God; and your sins have hid his face from you, that he will not hear. And thus is the point made good, that Sin depriveth a people of God's protection: It breaketh down the hedge and wall of their defence, and layeth them open to the fury of their enemies. And no wonder, Reason. seeing sin is a breach of the covenant made betwixt God and us. n Gen. 17.1. I am God all-sufficient; walk before me and be upright. Where the promise on God's part is to be an all-sufficient God, to bless, save, protect and defend us; the condition required on our part, is upright walking before the Lord, in all faithful, constant, cheerful, and universal obedience: if then the latter be not performed, the former cannot be expected; for God is not bound unto us further than we keep the promise which hath been made by us. And this is the ground of my propounded point, why sin should deprive us of God's protection. And this may serve first for Information. See here Use 1 what it is, and who they are that doth weaken a kingdom; surely sin and sinners. This, and These, open the gates, throw down the walls, and let in the enemy: Were our Armies never so strong, our Cities never so sure blocked, our walls never so well fortified, that we feared not to have them scaled; yet so long as our Cham's continue their scoffing; our Esau's their profaning; our Senacheribs' their blaspheming; our achan's their thieving; our Nabals their coveting; our jezabels their whoring; and all of us our sinning and rebelling, we deceive ourselves if we think we be strong, for we are weak. How can God be with us, when these accursed things are found so rise amongst us? And how shall we stand before our enemies, when the most high God hath forsaken us? Oh the weakness of this Land, wherein sin doth so abound! This is it which will weaken our forces, overthrew our Castles, break down our towers, batter our bulwarks, and make frustrate all our devices. When Phocas had built a mighty wall about his Palace for his security in the night, he heard a voice thus speaking: o Cedrens. hist. pag. 542. Though thou build as high as the clouds, O King, yet the City will easily be taken; for the sin within will mar all. True it is, we have no enemies without, but are at peace with all about us; but what are we the better, when our chief enemies are within; sin is harboured within our walls and gates; our wicked manners are stronger than armed men. Graviores sunt inimici mores pravi, quàm hostes infesti. Ambros. ser. 87. This is enough to bring upon us those days of desolation, the days of darkness and gloominess, the days of wasteness and confusion. What hath been the ruin and overthrew of the most famous kingdoms in the world but it? What hath turned the noblest Cities into dust but it? What hath brought those infinite calamities of famine, sword, pestilence, fire, slavery and bondage but it? From this cometh the ruin of Countries, Cities, Families, yea and of particular persons. Do not many ruined Monuments and Monasteries, seem to tell passengers, Hîc fuit hostilitas, War hath been here? And may we not also there read in those rude heaps, Hîc fuit iniquitas, Sin hath been here; Idolatry rather than war pulled down those walls. For had there been no enemy to raze them, they would have fallen alone, rather than hide so much superstition and impiety under their guilty roofs. Oh that we could once see this! Oh that we would be once persuaded of it; then would there be some hope that that accursed thing would be cast out from amongst us, that so God might be our defence and fortress. And let us assure ourselves, that until repentance make up our breaches, we lie open to the fury of our adversaries. Wickedness hath struck up the drum, and we may every day expect for destruction to come marching on. Secondly, this may serve for our Instruction: When Use 2 we go about any enterprise of God, let us see that our hearts be clear from any pollution of sin: and when we be thwarted in our hopes, or crossed in just and holy quarrels; let us then ransack ourselves, and search our hearts for some lurking sin: For we may almost, nay altogether persuade ourselves, there is some secret evil unrepented of; and then no wonder, if the Lord do as it were tumble down the wall of our protection, and seem to leave us to ourselves. Our great iniquities hearten our adversaries: they profess to build all their wickedness against us, upon our wickedness against God. Let us therefore now at last prevail against our own evils, and we shall certainly prevail against all our enemies. The powers of Rome, the powers of hell itself, can never hurt us, if we hurt not ourselves. Let us cast down our jezabels, that bewitch us; and pluck away sin, which like ivy weakens the wall of our protection, and fear nothing, for we shall stand immoveable. Thirdly, here is a commination against the wicked: Use 3 For if this be so, that sin deprives man of the protection of the Almighty, than woe to them who harbour sin: How open do they lie in every part to the rage and fury of their adversaries, Satan, Death, and Hell? yea every creature is adversary to them, whom God hath forsaken; and therefore they are not safe from the rage of any. Oh the woeful and fearful condition of such as these, who have not God for their defence! In what perpetual peril and danger of destruction live they in! Can they say, they are safe in any Fort, in any Castle, in any Tower? Can any place or any power upon the earth, or in the earth, or above the earth, keep back the stroke of death and destruction, hell and damnation? Can any wicked man say with warrant, I am here free from the dart of death: I shall surely carry myself from hence; judgement shall not seize on me in this place? Can any of them say at any repast or recreation; I shall continue out this feast, or game, or sport, to the end, before my fall or ruin? This delight shall not be interrupted and broken off by fear and torment before it be fully finished? Alas they cannot: for evil shall p Psal. 140.11. hunt the wicked to destruction, and q Prou. 13.21. pursue him, and in the end r Deut. 28.45. overtake him, and seize upon him. So that as the Hare runneth in hazard and jeopardy before the Greyhound, and is at last snatched up; so is it with the wicked whose damnation sleepeth not. True it is, no men's estates seem to be more happy, nor no men's stays more strong; and who more secure than these men are? But all is not gold that glisters: Their hope is as the Spider's web, their staff they lean on, is but an Egyptian reed, that will in the end break, run into their shoulders, and lay them flat along the earth. Their security is but senselessness and blockish stupidity, and well compared to that of jonahs', s jonah 1. who slept most sound when he had most cause to watch and pray. The Lord is pursuing him as a vagrant and fugitive: The officers of God are about him to apprehend him; the wind rageth, the waves of the sea roar and beat against the ship, wherein he was, and roll with violence against the Bark, refusing all other satisfaction offered by the Mariners; so that all the company that be with him are afraid, and compelled to cry every man unto his god; yet jonah is still sleeping under hatches: Thus fareth it with the wicked. The Lord stands offended with them; the heavens above are closed upon them; Hell beneath is open to receive them; Gods fearful judgements are ready to lay hands upon them; the Devil is at hand waiting when they shall be delivered to him; yet they lie snorting in their sins sleeping between Death and Hell, as Peter did t Acts 12.6. between the two soldiers, being fast bound with chains; or to use Solomon's Proverb, As a Sailer upon the topmast in the midst of a storm, there being but a hair's breadth between them and their destruction. See then thy estate, thou who art from under God's protection, living in thy sins, thou livest in perpetual peril: thou mayst eat and drink, make merry and be jocund, but thou hast little reason. Belshazzar u Dan. 5.2.5. may carouse it in golden and silver vessels, but he had little cause, when his doom was written on the wall. * 2 Sam. 13.28. Amnons' heart may cheer him, but as little reason had he, Death being so nigh at hand. Be then as merry as you will, you wicked ones; this I am sure of, your wretched estate gives you no leave. Lastly, here is a ground of encouragement for the Use 4 faithful, when they have just cause to band themselves against the wicked, and are constrained to meddle with evil men, Pax populi, patriaeque salus, & gloria Regni. or to undertake war against the enemies of the Church, either for the defence of true Religion, or for the relieving and delivering of such as are oppressed for religion, or for the safety and defence of Land and people, or for other such like just causes; that we lift up our heads and hearts with hope of victory, because we have to do with weak and naked men. Thus josua and Caleb comforted the people against the Canaanites, saying, x Num. 14.9. Rebel ye not against the Lord, neither fear ye the people of the Land, for they are but bread for us: their shield is departed from them, and the Lord is with us, fear them not. This was that also wherewith Abijah, the King of judah, y 2 Chro. 13.10, 11, 12. comforted himself, going against the mighty army of jeroboam: with this let us and all God's people comfort ourselves, when we are to go out against our adversaries, for they come out into the field as soldiers without weapons, they have neither shield, nor buckler, nor breastplate, nor helmet, nor sword, nor spear; their loins are ungirt, their feet unshod, their heads are uncovered in the day of battle; they lie open as naked men to be wounded and destroyed, and therefore z 2 Chron. 32.7. Be strong and courageous: fear not, neither be afraid for the wicked nor all their multitude, for there is more with us than is with them; with them is an arm of flesh, but with us is the Lord our God, for to help us, and to fight our battles. And so much for this. Now we go on. Text. It shall be eaten up and trodden down.] This follows upon the former: The hedge and wall being plucked up and broken down, way is made whereby the beasts of the field, (that is, the enemies of the Church) shall have free egress and regress to eat and devour; and not only so, but to tread down and spoil; they should not only trouble and afflict them, but also overcome them; and enter into their possessions, carrying away what they list, making strip and waste of the rest. Doctr. The wicked cannot hurt until God forsake. The first point hence to be observed, is, Until God break down the wall, and pluck up the hedge of his protection, wherewith his people are encompassed, the wicked and cannot hurt them or any way harm them. God must give, yea make way, before they can come in upon them to afflict them. a Deut. 32.30. How should one chase a thousand, Id est, Qui fieri potuisset ut hostis unicus persequeretur mille Israelitas, nisi quod, etc. Vatab. in loc. and two put ten thousand to flight (saith Moses in that same sweet song which he sang a little before his death) except their rock had sold them, and the Lord had shut them up? This was a thing impossible that one enemy should chase a thousand Israelites, and two Gentiles put a thousand jews to flight; had not that God, who had been before their rock, delivered them up into the hands of those their enemies. The Devil himself, who is the greatest of all their enemies, and strongest of that hellish band, being the great Goliath in that army of Philistines, can do nothing without permission, he must have a commission to go forth and be a lying spirit in the mouth of Ahabs' Prophets, b 1 King. 22. vers. 22. that he and his people may fall at Ramoth Gilead. He must beg leave at God's hands to touch job, c job 1.11. such a hedge being made about him, and all he had, on every side, that there was no coming at him, except God leave open some gap for this foul beast to enter. The like protection have all God's people, whereby they are so fenced, that neither the Devil nor any of his limbs can hurt any of them without special warrant and commission from the Lord. Hitherto tends that which we read of in the Acts, d Acts 4.27. Doubtless against thy holy Son jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered themselves together, to do whatsoever thy hand and thy counsel hath determined before to be done. And that answer of our Saviour unto Pilate, e john 19.11. Thou couldst have no power at all against me, except it were given thee from above. For as our Saviour saith elsewhere, Reas. f John 10.29. My Father is stronger than all; all power and strength is of him and from him originally, according to that in Daniel, g Dan. 2.20. Wisdom and might are Gods. He can give and take away at his pleasure. Which being so, this discovers unto us a notable delusion Use 1 of the Devil, in that he persuadeth Witches and Wizards that he can do all things, The Devil cannot do harm to any, to gratify a Witch, unless God permit. and at their request or command will lame and kill men or beasts, and whatsoever they bid him do, or hire him to do, that shall be done: with which conceit also many of our people are possessed, which causeth them to be so afraid of Witches, as that they dare not any way displease them, or give them a foul word, for fear they should send their spirits to torment their bodies, destroy their goods, lame their cattles, or do them some other mischief. And thus are thousands deluded by the Devil, yea and bewitched before they be ware, and led into all manner of error and of falsehood. That there are Witches, by whom the Devil worketh, I deny not; Scriptures and experience doth make it evident; but that these Witches can send the Devil to kill or lame either men or beasts, when they list, and where they list, I utterly deny. Reasons. For first we are to know, that the Devil hath of himself no power over the least fly; the high providence of the Almighty hath so chained and bridled him up, as that he cannot pluck off a feather from the wing of a little Wren or Sparrow, without leave and power given him from God. It follows then, that he at his pleasure cannot do the least harm to man or beast to gratify a Witch: neither doth the sending of the Devil by a Witch give him any power and commission to do any thing; for God must give way before any evil can befall, according to our doctrine delivered. Secondly, The Devil is more forward and ready to do evil, than any Witch can be, for he is like h 1 Pet. 5. a roaring Lion, going about seeking whom he may devour: and like i Reuel. 12.3. a red or fiery Dragon, burning in malice against God's Church and people; so that he needs not to be stirred up or sent by a Witch, he being so forward and watchful of himself to do mischief. Whence it follows there is no more, nor less hurt done than would be done, if there were no Witches: for as the Devil can do nothing to hurt the poorest creature, before he have power granted unto him from the Lord; so when he is permitted and hath his power granted, he is not so sottish as not to execute his power, except some Witch do send him: true it is, if he can, he will do it, as entreated and sent by Witches (so cunning and crafty is he) that he may do the more harm, using them but for a colour to draw on worse matters. Thirdly, the Devil is the commander, the Witch is but his drudge and servant. He is the god of this world, and ruleth with power in the hearts of the children of disobedience, she is but his slave and subject, to serve him, and not command him; and using her as his instrument, he wholly directeth her heart unto the wickedness. And therefore, whereas there be many natural causes in the bodies of men and beasts, of tortures, lameness, and of death itself; which though the learnedst and most expert Physician cannot espy; yet he can see and know, and can conjecture very near the time when they will take effect; he plyeth it with the Witch and inflameth her mind with malice, and moveth her to send him against that party, upon which sending, the man or beast suddenly and strangely are tormented, fall lame and die; and then he telleth her that he did it upon her sending and command; when indeed she obeyeth him, being led by his suggestion, and not he her. The like is his practice when God gives him liberty to strike with bodily plagues any of the godly, for the trial of their faith and patience; he covets, if he can, to bring it thus about: So that we see she is but his drudge, and not he her servant. Let us not then be so deluded by this deceiver, neither stand in fear of any witch or sorcerer, but of God alone; for neither one or other can any way molest or hurt us, until God please to give way and suffer them. For a second use; seeing none can hurt us until God Use 2 give way, let this serve for Admonition unto us all, that would live in safety, that we keep in with God; for if he be our friend, what need we care who be our enemies? k Rom. 8.31. If he be with us, who can be against us? Be then of David's resolution, to make l Psal. 3.3. and 91.2. God thy shield and buckler, thy refuge and thy fortress; and thus being in David's taking, thou mayest be in David's tune. m Psalm. 27.1. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? n Psal. 3.5. I will not be afraid of ten thousands of people that have set themselves against me round about. o Psal. 27.3.5. Though an host should encamp against me, my heart shall not be troubled: though war should rise against me, in this I will be confident. For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me, he shall set me up upon a rock. I end this use as David ends that Psalm, * Vers. 14. Wait on the Lord: be of good courage and he shall strengthen thine heart: wait I say on the Lord. Use 3 Thirdly, this may serve to daunt the hearts and proud spirits of the wicked, who insult over the godly because they are so few, so mean, so simple, and so weak; and pride themselves oftentimes in the conceit of their own geeatnesse, power, policy, and malicious intendments against the godly: But these grossly deceive themselves, for let them know their rage and power is limited by the Lord, so that they cannot do what they list, but what God will; they cannot execute what they please, but what pleaseth him. Let Atheists, Papists, and all other profane persons, desist from devising evil against God's Zion. A p Numb. 23.8. Prophet of their own side will teach them it is in vain to curse whom God hath blessed. Use 4 Lastly, as Noah's q Gen. 8.11. Dove brought in her mouth an olive leaf, so doth this doctrine bring with it tidings of peace and comfort to such as are in Christ. For if it be so, that man cannot hurt until God give way, then r Psalm. 5.11, 12. Let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name, be joyful in thee. For thou Lord wilt bless the righteous: with favour wilt thou compass him as with a shield. What the Apostle speaks in case of damnation, may be spoken also in case of ●●nger, s Rom. 8.1. There is none unto them. They are alike safe in every place, even in the midst of their mortal enemies, as amongst their kindest friends: and so likewise at all seasons; for whereas the wicked who are without God, are like a bird without a nest, or a beast without a den, liable to any storm that ariseth and danger that befalls; yet it is otherwise with the godly, they know whither to go to be hid from the strife of tongues, and violence of Tyrants. God's favour joined with his mighty power and faithfulness, is a t Prou. 18.10. strong tower, thither the righteous run and are exalted; which fort and castle of defence is every where, and no time is unseasonable to repair unto it; no place an impediment to hinder them from it; no bodily weakness can disable them of it: their journey may be undertaken at midnight as well as at midday, and they may run apace as they sit in their houses, or lie in their beds; and the feeblest cripple may make as good speed as the swiftest footman: the walls thereof can no enemy scale; the forts thereof can no adversary batter: well may our enemies assault us, but no multitude nor power can prevail against us, because u 2 King. 6.16. he that is with us is stronger than they that are against us; * Psalm. 32.6. so that the floods of great waters can never come nigh us. Oh the security and felicity of the faithful! marvelous great it is; who have such a tower to fly unto, and such a shield to cover and compass them round about as is impenetrable; no sword, no dart, nor shot, can possibly strike them until it pierce him: so fenced are they in their goods, in their cattles, and in all that belongs unto them, that no wicked spirit by any art can come near to touch them, without a special commission from the Almighty. When Philip King of Macedon had slept a sound sleep, and at length waking, spying Antipater by him, he used these words (as the story saith x Plutarch. ) No marvel I slept so sound, seeing Antipater was by and watched. It would not have fallen out so well with this Land in general, and many, no nor any of us in particular, had not this Antepater, our gracious Father, (who was before all worlds) been our merciful keeper. In 88 fierce enemies intended the invasion of this Land, but they were foiled, and England triumphed; for the Lord of Hosts was our defender. Many enterprises have been undertaken against our most gracious Sovereign, especially that hellish attempt of popish monsters in that infernal Powder-plot; yet King james is waked (and long may he wake) for Antepater stood by and watched, (O still stand by and watch) but as for his enemies they are executed as traitors, and have slept their last: And so let them perish oh Lord. Object. But do we not see how the godly are wronged, spoiled, yea and sometimes killed by their adversaries? Resp. True, yet this cometh not to pass through the force of their adversary's might, but by the will and permission of the Lord; neither doth he suffer it to satisfy their foes, but to increase their felicity, and for their good: For it is with the godly as with the beast in the field, which is safer in a storm than in the fairest seasons; the storm driveth him to his den and harbour, but when it is over he cometh forth, and is in danger to be taken of the hunter. Thus in trouble the godly fly unto the clefts of their Rock, and get under the wing of their Protector; but when troubles are over they are in greater danger to be ensnared. We know rain and thunder are many times better for corn and grass than fair sunshine: so here. Again, God hath promised not to defend us from troubles, but preserve us in troubles. Our y Formido sublata est, non pugna. Leo. Fear shall be taken away, not our Fight: And so though we be persecuted, yet we be not forsaken; though slain, yet not overcome: nay when we seem to be overcome, then do we overcome our enemies. Though we bear away the blows, and are slain by them, yet God still preserves us, and we obtain a noble victory z Rom. 8.37. . Excellent was that speech, which sometimes Anaxarchus used, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar: Beat and bray, said he to the executioner, as long as thou wilt Anaxarchus his satchel, (meaning his body) but Anaxarchus thou canst not touch. Thus are the godly preserved by God, who putteth his right hand under their heads, and gives them grace sufficient, proportioning their strength to the burden; mitigating their sorrows, making them possess their souls in patience, yea to rejoice in their tribulation, as appeareth not only in the examples a Acts 5.41. & Cap. 16. of the Apostles in the Acts, but also by the practice of some in our own Nation in the time of persecution, as Glover, Farrar, Hawkes, with diverse other: Read their stories in the Act. and Mon. the later of which three (being desired by some of his godly friends, to give some token when he was in the flames, whether the pain were tolerable or no, for their further confirmation) after his eyes were started out of his head, his fingers consumed with the fire, and when every one thought him dead, and did expect the fall of his body, suddenly lifts up his stumps, and thrice (as a famous conqueror) claps them over his head in token of victory. Thus the faithful famously conquer when they seem to be conquered by their enemies. I remember what one saith b Rupertus. of S. Laurence his patience and constancy, when he was broiled on the gridiron; That God was more glorified by it, than if he had saved his body from burning by a miracle. So undoubtedly it is as much for God's glory to preserve us in our suffering, as to preserve us altogether from suffering. Thus than we see that our enemies could not so fare prevail, did not God permit them: neither would he suffer them so fare to prevail, did it any way tend to his dishonour or our damage. Our God is omnipotent, doing what he will, and suffering no resistance in that he will not; Nemo nos laedit nisi qui Deum vincit. so that only he which can overcome him can hurt us. That godly gloriation then which the Apostle useth against the enemies of our souls, may fitly be used by us against the enemies of our bodies; c Rom. 8.31. What shall we then say to these things? If God be for us, who can be against us? And then a little after, d Vers. 35, 37. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay in all these things we are more than conquerors through him that loved us. Thus as if all these had been but flea-bite he doth triumph over them. And then in a strain beyond all admiration, he goeth on thus; e Vers. 38, 39 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ jesus our Lord. If then we be Gods, though Satan and sinners would, yet they can do nothing against us, that shall be for our hurt; and though God himself can, yet he will do nothing to us, that shall not turn to our endless and everlasting good. Further, in that it is said; The wall shall not only be broken, but that it shall likewise be trodden down; we may see as in a glass, the beastly and brutish disposition of the enemies of the Church. Doct. No beast is more savage than the enemies of God's Church. No beast of the field doth show itself more raging or ravenous, than do the wicked, when God suffers them to break into his Vineyard for the afflicting of it. Look as it is with beasts, who do not only eat and devour, but tread down and spoil (when they come into good pastures) more than they eat: so is it with them; and therefore Scripture gives them names agreeing with their natures; they are called f Psal. 124.7. Fowlers, g Mic. 7.2. Hunters, h Psal. 53.4. Cannibals and men-eaters. They are also named i 2 Tim. 4.17. Psal. 58.6. Lions; and this was Nero's style, who was the first that stained his sword with the blood of Christians, as Eusebius showeth in his Ecclesiastical History. They are likewise called k Psal. 80.13. Boars; The Boar out of the wood doth waste it: and Bulls; yea strong l Psal. 22.12. bulls of Bashan. They are also compared to m 21. Unicorns, n Psal. 58.4. Bears, Leopards, o Psal. 74.13, 14. Prou. 17.12. Psal. 3.7. Dragons, Serpents, Asps, Adders: and they have their horns, tusks, teeth, talants, mouths, jaws, paws, checkbones, given to them. These names they have made good in all ages. If we should view the Scriptures, or read over the Histories of the Primitive Church, we should find plenty of examples for the confirming hereof. Such and so great cruelty hath been practised by them towards God's people, that as Euschius affirmeth p Eccles. Hist. lib. 8. cap. 3.10.11. , it fare exceedeth the credit of any relation. If we come to our own times; we shall not want examples of their cruelty for the proving this truth. What unnatural cruelty was it to take the infant q Acts and Mon. pag. 1864. issuing out of the mother's womb in the midst of the flame, and cast it in again with their forks, that as the offspring of an heretic, it might burn together with her? O blessed babe! to be no sooner borne, but as soon baptised with fire; before thou art lapped in swaddling clothes, to be crowned with martyrdom; and before thou fully breathest in the breath of life, thou happily breathest out thine own innocent soul to God. But out upon such cruelty; such transcendent outrageous cruelty. Are these Catholics? Are these they that hold it for an article of their faith, that all children dying unbaptized are damned, and yet would wittingly put this innocent child to death before it had received baptism? Can any judge otherwise but that they purposed to have fling this infant both body and soul into a fire on earth and the fire in hell both at once? Cursed be their wrath, for it was cruel. And is it not yet fresh in the memory of our fathers, how cruelly they dealt, not only with the quick in burying them alive, as Marion at Burges r Pag. 816. ; but also with the dead in unburying them; as they dealt by Wickliff s Pag. 1780. , digging up his bones one and forty years after his death, and burning them: and so by Peter Martyrs wife at Oxford t Pag. 1785. , and Mr. Bucer and Phagius at Cambridge; beside others. And herein their cruelty exceeds that which is in some beasts, Vrsi non saviunt in cadavera. which extends itself only to the living, and not unto the dead. But the rage and cruelty of Zions enemies extendeth itself, even as the kindness of her friends doth u Ruth 2.20. , both to the living and the dead, to the one as well as to the other. We find in History, that the first founders of Rome were nourished by a Wolf: certain it is, that the offspring of that people have the hearts of Wolves, being savage and cruel. Their City it was first founded in blood * Aug. de Ciu. Dei, lib. 15. cap. 5. , the blood of a natural german brother, Romulus slaying his brother Rhemus to settle the kingdom in his own person. And as it was with the City, so was it with the Papacy, for the foundation of that See was laid in blood, Suffoca● Phoca imperium, stabilisque papatum. Guil. Stamph. when Phocas slew his liege Lord and Emperor. And cruelty and bloodshed is at this day the ensign and badge of that Church. The habit of that harlot is according to her heart, x Reu. 17.6. purple and scarlet; and her diet is the diet of the Cannibals: I saw her drunken with the blood of the Saints. Can we think this to be the religion that God doth take delight in, which upsetteth and upholdeth itself by such cruelty? Reason. But what's the reason why the enemies of the Church are so outrageous? Surely it may soon be given; they are led by the spirit of the devil, and he doth participate of his nature unto them; he is y 1 Pet. 5.8. a roaring lion, a z Reuel. 12. cruel dragon, a subtle serpent, a false accuser of the brethren, and he labours to have his like him in cruelty and mischief. We hasten to the Uses. Use 1 And first let us all be admonished not to trust those too fare who are irreligious; a Lion is a Lion though he be chained: it is good not coming within his reach, though he seem to fawn: a Wolf is a Wolf though he be in sheep's clothing, and at length will show his wolvish disposition: they have the voice of jacob, but the hands of Esau; words of a brother, but hands of an enemy: they can salute with a kiss, but persecute with the sword. The Fisher baits the hook, when he would deceive the fish; and the Fowler sings sweetly, when he would deceive the bird: So the enemies of the Church when they pretend greatest courtesy, than they intent greatest villainy: when they offer treaties of peace, leagues of marriages, and such like confederacies, then is it to be feared the net is a spreading, and the snare a laying. It is wisdom therefore not to trust them. No faith (saith the Papist) is to be kept with heretics; and we are rank once, as they say; therefore no faith to be kept with us. Take heed therefore of them, and though they seem now to be Foxes passant, and Dogs couchant, yet were time and opportunity offered (which Lord for thy mercy sake never suffer) they would show themselves to be Lions rampant, seeking only our ruin and desolation. And secondly, seeing the enemies of the Church are Use 2 so outrageous, when they are suffered to enter into God's vineyard, making strip and waste of all: oh then, let us all strive with God by earnest prayer, that we may be delivered and preserved from such a 2 Thess. 3.2. unreasonable men, whose wrath and malice knoweth no end nor measure; being of Hannibal's mind, in whose eyes no sight was more pleasing, than a ditch swimming over with man's blood. And seeing that by reason of our sins, we have deserved great plagues, which we may daily look for and expect; let us pray with David b 2 Sam. 24.14. , that we may rather fall into the hands of God than of man, because with him is mercy; yea in his very correction c Hab. 3.2. he remembreth mercy. But if we be given over into the hands of the wicked, there is no mercy to be looked for, no moderation to be expected. They can never find in their hearts to say that to themselves, which God did to his destroying Angel; d 2 Sam. 24.16. It is enough, put up thy sword. Hitherto God hath taken the rod into his own hand, and smitten us himself, by famines, pestilence, inundations of waters, and the like; but if he should deliver us into the hands of our bloody enemies, the Papists, we should then soon discern the difference betwixt the loving chastisements of a father, and the bloody strokes of an enemy. Let us therefore turn to God with Israel, and pray with their words: e judg. 10.15. We have sinned, O Lord, we have sinned, do thou unto us whatsoever seemeth good to thee, deliver us only we pray thee this day: Why shouldst thou sell us into the hands of idolatrous Papists, who will give thine honour to stocks and stones, and not unto thy majesty, who giveth them the victory. For thy name's sake be merciful to us our God, and if we must fall by reason of our fearful sins, let thine own hand cast us down, not theirs, for there is mercy in thy blows. Do thou then take us to do, O God, and show thyself a tender and indulgent father towards us, by correcting us thyself, as hitherto thou hast done, and deliver us not to that merciless generation, whose f Psal. 30.14. & 57.4. teeth are swords, and their jaws as knives: who know no end of scourging us, till they have also made an end of us whom they scourge. So shall we sing praises to thy name, and say, g Psal. 124.6. Blessed be the Lord, who hath not given us as a prey unto their teeth. Text. And I will lay it waste.] Or, I will make it a desolation, so that it shall have none to inhabit it. The people of the land shall be swept away with the sword, and the earth shall be rob of all her goodly ornaments: It shall neither be inhabited by men, nor adorned with her beautiful fruits, as it were with her princely coat of diverse colours, but become as a desolate and forsaken wilderness: This is the meaning. And hence note we the misery of war. Doct. War●● is the forerunner of desolation. War is that miserable desolation, which finds a land before it like Eden, and leaves it behind like Sodom, a desolate and forsaken wilderness. The fierceness & rage of it Moses expresseth and describeth, when he telleth the Israelites h Deut. 28.49— 58. of a Nation that should come from fare, as swift as the Eagle fleeth; and of fierce countenance, who should not regard the person of the old, nor show favour to the young; who should eat the fruit of their cattles, and the fruit of their land until they were destroyed; who should not leave them either corn, wine, or oil; nor increase of Kine, nor flocks of Sheep; but should besiege them in their gates, until their high and fenced walls came down wherein they trusted throughout all their land: by reason whereof they should be driven to eat the fruit of their own body, the flesh of their sons and of their daughters, which the Lord their God had given them, in the siege, and in the straightness wherewith their enemies should distress them. So that men should have evil or covetous eyes towards their brethren, and wives of their bosoms, and their children which they should leave, in not giving to any of them of the flesh of their children, which they should eat for fear lest they should have none left for themselves in the straightness of the siege. And the tender and delicate women, who would not adventure to set the sole of their feet upon the ground for delicateness, shall be as niggardly towards their husbands, and towards their sons and daughters, and towards their young ones: For they shall eat their children secretly and in corners, that none might get any part away from them, because of the siege wherewith their enemy should distress them. Fearful threatenings. But is it possible, that the misery or mischief of war should be so great? Were not these threatenings made to keep them in obedience only? Surely, nothing is there threatened, but war hath brought forth. To instance in that unmatchable instance of the destruction of jerusalem by Titus and Vespasian, who besieged it for the space of five months; threescore and eleven years after Christ's incarnation, or thereabouts. In which time there passed many assaults and skirmishes, much slaughter and bloodshed being made both on the one side, and other. The famine mean while afflicting the City was such, as no History can parallel: i Fame impellebantur ut vel equorum lora, & suos baltheos, & calceos, & coria comederent. Pontan. Bibl. conc. Tun. 4. ad Dom. 10. Trinit. Horses, Asses, Dogs, Cats, Rats, were good unto their tastes. But this food failing, they were driven to eat courser far, yea those things which unreasonable creatures would not eat; as the leather of their shoes, and of their targets, of their bridles, and of their girdles, and the like: Ox dung was a precious dish unto them, and the shred of potherbs cast out, and trodden under foot, and withered, were taken up again for nourishment. What miserable meat was this? And yet as miserable as it was, the child would snatch it from his parent k Rapiebant parentibus filij, parents filijs, & de ipsis faucibus cibus proferebatur. Egesip. de excid. Hieros'. l 5. c. 18. , and the parent from his child, even from out his jaws. Yea some to prolong their lives, would not stick to eat up that, that others had vomited and cast up. And yet hearken to a far more lamentable accident than all this yet: The mother takes her own child from her breasts; a harmless suckling, infant, and thus speaks to it; l joseph. de bell. Judaico lib. 7. cap. 18. Little infant, poor wretch, in war, in famine, in sedition, for whom shall I preserve thee? for whom shall I save thee alive? If thou live, thou must be a slave unto the Romans; but famine prevents thy servitude: yea and the mutinous jews are more cruel, than either the Romans, or the famine. Be thou therefore meat to me; a fury to the mutinous, and even a mock of the life of man. And when she had thus spoken, she killed it, and boiled the dead body of it, and eat the one half, and reserved the other for another time. The mutinous jews drawn by the scent and savour of this meat, broke into this woman's house, and threaten to slay her, if she bring it not forth unto them. She tells them she hath meat indeed, but she had reserved it for herself, nevertheless seeing they did so urge her, she would bring it to them. So she brings them the relics of her son; at which sight they standing amazed, and shrinking back with fear and horror; the mother said thus unto them: This meat you see is indeed part of my own son; it was my deed to kill it; eat ye of it, for I have eaten. Will you be more tender than a woman? more pitiful than a mother? Eat, I say, for I have eaten. If you will not eat, it shall remain for me his mother. Oh fearful, horrid, inhuman acts The famine still continuing, they are compelled to begin to issue out of their City gates, and no sooner were they out, burr they were still taken and crucified upon Crosses and Gibbets set up before the walls, that they who were within might by beholding of this spectacle, be moved to give over; but yet they continued obstinate and would not. Five hundred a day were thus hanged up, till there were neither trees to be gotten, nor any more space left to set them in: and desire being made to know the number of dead carcases which were carried out of the City for want of burial to be thrown in ditches as dung upon the earth, they found the number to be numberless, so that no way could it certainly be known; but out of one Gate the keeper had noted an hundred and fifty thousand dead bodies to be carried out. And thus what with the extremity of the famine, what with the fury of the sword, and what with sickness during the time of this war, there perished in jerusalem, and the Province adjoining, as some credible m Euseb. in Chro. Orosius lib. 7. Authors affirm, about six hundred thousand able men to bear arms: or as others hold, n joseph. de bell. jud. lib. 7. cap. 17. who were present at the war, there died eleven hundred thousand; beside others taken captive to the number of ninety seven thousand. The jews thus dead and scattered, what became now of their glorious City? Their holy Temple it was burnt; their strong and high walls were thrown down; all the City became waste and desolate, and so it remains to this day. And thus we see what Moses there threatened, is here fulfilled to the utmost: both which prove my doctrine and make it good, That albeit war find a land like Eden, it will leave it like a Sodom, a desolate and forsaken wilderness. If these be not sufficient, Lament. read the whole book of jeremiahs' Lamentations, and there we shall find that the mercies of war are cruel. As also what this our Prophet Isaiah saith in the ninth of this his prophecy, where speaking of the troubles that should befall the people for their sins, saith, o Isai. 9.19, 20. The people shall be as the fuel of the fire: no man shall spare his brother. And he shall snatch on the right hand and be hungry, and he shall eat on the left hand and not be satisfied; they shall eat every man the flesh of his own arm. Where we see war is compared to the fire, and it feedeth upon and destroyeth the people, as the fire consumeth straw or wood: or like as an hungry man, who snatcheth at the right hand and at the left, and is not satisfied, such is the unsatiable hungry desire of war; there is no measure nor satictie of blood. Let us thus apply this point. Use 1 First for Admonition unto us all, that we be hearty and unfeignedly thankful for the long peace and prosperity that we have enjoyed under the conduct of our worthy Deborah, our late Sovereign Queen Elizabeth, and still do enjoy under the government of our peaceable Solomon, and Princely Ecclesiastes, who came unto us like Noah's Dove, p Gen. 8.11. with an Olive branch of peace; and hath shut their on gates of war, and settled peace amongst us; so that we may sit q 2 Sam. 7.1. every one under our own Vines and Figtrees, and there is none to make us afraid. Which blessing is no common blessing that we of this little Island at this day do enjoy. Our neighbours round about us are at this day whirled about in tumultuous broils, while our Britain, like the Centre, standeth still unmovable; in so much that it is hard to say whether other Nations more envy or admire us. In peace our Merchant's trade abroad, and bring home r Psal. 104.15. Wines to make glad the heart of man, and Oil to make his face to shine. In peace our Magistrates fit at home, s 2 King. 7. and give judgement in the gates of Israel, for maintaining of peace. In peace the Messengers of peace t Isay 52.7. preach unto us the sweet tidings of the Gospel. In peace our Husbandmen u james 5.7. sow their corn in hope, and reap with joy. In peace * Psal. 144.12, 13, 14. our sons as plants grow up in their youth, and our daughters are as corner stones, polished after the similitude of a Palace. Our garners are full, affording all manner of store: our sheep bring forth thousands, and ten thousands in our streets. Our Oxen are strong to labour: there is no breaking in, nor going out; there is no complaining in our streets. In a word, all honest Occupations and honourable Professions thrive under the peace that we enjoy. For which Peace what cause have we to be thankful to the God of Peace? Especially considering how often by our sins we have broken our truce with God, and given an Alarm to the King of heaven, by our Pride * Isay 3.16. , and contempt of the Gospel x 2 Chro. 36.16, 17. , two usual forerunners of the Sword. And therefore in the midst of this our peace, let us not grow secure: we have not so many blessings, but we may forfeit them all by our disobedience. When we most feared war, God sent us peace: Now we most brag of our peace, we may well fear that God will send us war. Secondly, for Reprehension of such as grudge their Use 2 own peace and welfare; and both wish and pray for wars. Never good days since so much peace, say some; and would we had wars again, say others. Fools that we are, that know no better how to use our peace, and testify so great unthankfulness for so great a mercy. Had we been in the coats of our forefathers, or did we feel the scourge of war, as our neighbours do, we would better know how to esteem this blessing, and prise this garland of Peace. We never saw our Towns and Cities burning, whiles the flame gave light to the soldiers to carry away our goods: we never saw our houses rifled, our Temples spoiled, our wives ravished, our children bleeding dead on the pavements, or sprawling on the merciless pikes: we hear not the confused cries of men sounding in our distracted ears; some dying, others kill; other insulting; others resisting: we see not our highways strawed with breathless carcases; men and horses wallowing in their blood, and the ghastly visages of wounds and death in every corner: these things we can only judge of by report and hearsay; did we know them by experience, we would not so repine at the peace we now enjoy. Were it not a woeful and lamentable thing to see fire without mercy, and without quenching, consuming houses, and eating up all things, making spare of nothing? How much more to hear, and see, and feel the affliction of war, when all things are in confusion and combustion? When y 2 Chro. 15.5, 6. there is no peace to him that goeth out or in, but great troubles to all the inhabitants: when Nation is destroyed of Nation, and City of City, and all are troubled with adversity. Alas! what good, what profit, what sweetness can we find in these things? And as these are to be reproved, so me thinks I find another sort of people to be sharply censured, who go a degree further than the former, counting of war but as a matter of sport and play. So speaketh Abner, Captain of the Host, z 2 Sam. 2.14. Let the young men now rise and play before us. His meaning was that they should come forth and try their valour, one in hewing and cutting of another, and so show them a Vatah. & jun. in loc. a bloody play. Such were those sword-plays, in use amongst the Romans, wherein cruel spectacles were exhibited on each side in the shedding of humane blood. Such also are our challenges made and performed by Fencers upon the stage now in use amongst us, whereby God's Image is oftentimes defaced, and blood spilt as water upon the ground: and yet what running and thronging to see such bloody sights; being counted by many but a sport, or matter of recreation. Which kind of savage and beastly spectacles, Theodosius the Emperor abhorred, and would never behold. And one Demonax among the Athenians, hearing the people consult about such plays, told them they must first break down the Altar of Mercy; because such sights were so merciless and cruel. Let all such as fear the Lord beware of countenancing such by our presence, lest we make ourselves guilty of their sins, and stand as guilty before the Lord of shedding that blood which they do shed. Thirdly, for our Instruction this serves; Seeing there is such cruelty in war, and fearfulness and devouring in the sword; let us take heed of the beginnings thereof, and cut the cords of all contention and debate, living peaceably one with another, as brethren ought to do. b james. 4.1. From whence come wars and contentions amongst you (saith Saint james) are they not hence, even of your lusts that fight in your members? These distempered lusts are the cause of all strife and contention, causing a continual war within a man, and oftentimes wars with other men, to the ruinating not only of private persons, but of whole Families, Cities, Kingdoms. The greatest wars have been kindled by private discords, as Histories declare. Let every one then beware of sowing the seeds of division, for in time they may come to yield a comfortless crop of cares and confusions. Brawl not, chide not one with another; and as Saint james saith, c james 5.9. Grudge not one against another: for these are the foundations of war, and therefore have no hand in laying them. Civil dissensions ruinated a Commonwealth, more than open war, as jerusalem and Rome can testify, both which by private factions made themselves a prey to the common enemy. The French and we English also have some experience hereof in those homebred garboils which were between the house of Lancaster and York before they were united; in which unhappy quarrel there were cruelly butchered fourscore Princes of the blood royal (as one witnesseth d Cominaeus. ) besides an infinite number of the commonalty that were slain. And thus we see Saint james his saying true: e Cap. 3.16. Where envying and strife is, there is sedition and all manner of evil works. Lastly, seeing there is misery and mischief in war, Use 4 let this serve for exhortation, that we f Rom. 12.10.15. mourn with them that mourn, and weep with them that weep. Our brethren in France and Germany are whirled about in these bloody tumults; they hear the dismal cries of cruel adversaries, crying kill, kill; the shrieks of women and infants; the thundering of those murdering pieces in their ears; while we lie g Amos 6.4.6. upon beds of ivory, and stretch ourselves upon our couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; while we drink wine in bowls, and anoint ourselves with the chief ointments. We are strangers to those miseries they undergo, in passion: I pray God we be not strangers to their miseries in compassion, which I fear, I fear, we are. Let us think we see the calamities of war with our neighbour's eyes, and feel them thorough their sides, and let not the afflictions of poor joseph be forgotten. And seeing they are in the valleys fight against the Amalekites, the cursed enemies of God's Church and people; h Exod. 17.8. let us be upon the mountains lifting up our hands for their victory and deliverance; praying with the words of David, saying, i Psal. 74.2.19, 20, 21. Remember, O Lord, thy congregation which thou hast purchased of old: the rod of thine inheritance which thou hast redeemed. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked: forget not the congregation of thy poor for ever. Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty. O let not the oppressed return ashamed: let the poor and needy praise thy name. k Psal. 79.11, 12, 13. Let the sighing of the prisoner come before thee, according to the greatness of thy power preserve thou those that are appointed to die. And render unto our neighbours sevenfold into their bosom, their reproach wherewith they have reproached thee, O Lord. So we thy people and sheep of thy pasture, will give thee thankes for ever: we will show forth thy praise to all generations. Text. It shall not be pruned nor digged.] Look as Husbandmen neglect to prune, cut, dig or dress such grounds and plants as they despair of and have not pleasure in: so God here despairing as it were of this his Vineyard, tells them, he will husband them no more, but he would withhold such means from them, as formerly he had used for their fructifying. Whence learn we: Doctr. Such as neglect the means, shall be deprived of the means. When the Lord hath used all means both by his word and works to bring a people to good, and they nevertheless neglect and contemn those means of their good; continuing still in carnal security, gross infidelity, and impenitency; then will the Lord deprive such a people of those means of their good, and give them over to their own wicked courses, and hearts lusts, and suffer them to fall headlong, as well into the evil of sin, as into the evil of punishment. So we see here dealt he with this people: he depriveth them of the means, withholding his pains, in pruning, digging, and the like: as also the rain from falling on them any more, and so suffers them to bring forth thorns and briers; noisome sins and lusts, even to their own ruin and perdition. Thus in the first chapter of this prophecy we may read, how that after God had bestowed many and great favours upon his people, notwithstanding all which they continued obstinate and rebellious, and neither by mercy nor misery would be reclaimed nor reform, but would still desperately persevere in their defection; he tells them plainly he would smite them no more, seeing it was so that they were set upon evil, and had as it were sold themselves to work wickedness; l Isai. 1.5. Wherefore (saith he) should you be stricken any more; seeing you will revolt more and more? q. d. To what end should I any more correct you? for full well I see that you become worse after you are afflicted than you were before; and therefore I will withhold my hand, and leave you to yourselves. The like judgement we find threatened in Hoseas prophesy against the apostate Israelites: m Hos. 4.14. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery; seeing they would not be amended, he would lay the reines upon their necks, and withhold the means whereby they might have been reclaimed. And thus when the Gentiles would not serve God according to that light of nature which he had given unto them, n Rom. 1.28. he gave them up to their own vile affection, and to a reprobate mind. And upon such as having long had the means of knowledge, and regeneration, and yet continue still in their unrighteousness and corruption, he passeth that definitive sentence, o Reuel. 22.11. He that is unjust, let him be unjust still, It is spoken, Prophetando non optando. Coelius. and he that is filthy let him be filthy still. And thus we see it to be true, That God will remove and deny means of reclaiming, when having long enjoyed them, we make no good use of them, neither are reclaimed by them. Reas. And why so? Because it is but lost labour and cost cast away, to administer physic to such Patients whose diseases are desperate. Now God is a most wise Physician, and knows with whom he hath to deal; and therefore when he sees men rend in pieces his prescripts, and pull off his plasters, and reject those wholesome potions which he ministereth to purge men from their corruptions, he giveth them over to themselves to sink or swim, and suffers them to die and perish in their sins, and in the sickness of their souls. Quest. But is it just with God to suffer such as are grown desperate in sin and become incorrigible, to run on without punishment? Resp. 1. I answer first, we are not to understand what hath formerly been spoken, generally and absolute, as though he would inflict upon such no kind of punishment; but more specially he would not lay upon them that kind of punishment which is called chastisement and correction. He will not in punishing them play Resp. 2 the part of a Physician, Insignis poena est & vindicta impietatis connivere Deum ac indulgere peccantibus, & vindicta impunitatem sed & longam concedere prosperitatem. Philo. lib. de confus. ling. but rather of a Chirurgeon, cutting that clean off, which he hath no hope to cure. Secondly I answer, They are punished even while they are spared, and that most fearfully: For what greater punishment can be inflicted, than to be given up to ones own hearts lusts, and so to have sin punished with sin; sin foregoing, with sin following? And thirdly, we are to know, that this world is more properly the place of doing, than of suffering; Resp. 3 and therefore though God suffer them to heap sin upon sin, seeing thereby they do but p Rom. 2.5. treasure up unto themselves wrath, against that day of wrath, wherein q Eccles. 12.14. every transgression of theirs shall receive its recompense, God may not be thought to be unjust. Some sins are here punished, that we may know there is a providence in God; others escape here unpunished, to assure us that there is a judgement reserved, and a day of wrath appointed. Thus is the point proved, and cleared; heart it now applied. This concerns this our Land and people very nearly; Use 1 who in regard of the means, with r Matth. 11.23. Capernaum have been lift up to heaven, and yet are so little bettered by the means. Wherein hath God been wanting to us either in word or deed? What means can be devised to do us good, that God hath not used? Is there any way by which a man may learn, but by the same the Lord hath taught us? By his Precepts he hath instructed us; by Requests he hath exhorted us; by his Mercies (great and many) he hath alured us; and by his judgements he hath terrified us. He hath sent his servants of sundry qualities according to their several gifts early and late unto us: Some like Moses to teach us; some like Isaiah to comfort us; some like jeremiah to mourn for us; some like David to sing to us; all labouring to win us to repentance, that we might be saved. But where is our repentance? where our reformation? If we look with an impartial eye, we shall soon see all manner of sin to abound in stead of these. Doth not Pride, Gluttony, Drunkenness, etc. abound here? When I see and hear, I must needs say unto my soul: s jer. 5.7. How should God spare us for these? I pray God, that, that we take to be an argument of his favour, viz. Peace and outward Prosperity, do not rather strongly argue his fiery and hot displeasure. More particularly, this may be for Admonition to Use 2 all and every of us, that with all careful diligence, we make profitable use of the means which the Lord hath given us, of what sort and kind soever they have been; remembering always, that to whom much is committed, of him much shall be required; the longer our day of learning hath been and the lighter, the more work and service will God expect at our hands, and the better. We do not look for nor expect so much fruit of a tree that hath grown but a few years in a ground that is barren, as of that which hath grown many years in a soil that is fertile: and therefore it concerneth such as have been most and longest taught, to show themselves most zealous, righteous, and devout. In regard of the means, you in this famous City should be like Saul, t 1 Sam. 10.23. higher than others by the shoulders. A sin and shame than it would be for you to come behind others in your obedience. Look then to it, for assure yourselves a lesser and smaller measure of knowledge, faith, obedience, etc. will be accepted in others, than will or can be in you, because your means are more. In this respect, Christ u Matth. 11.21, 22. deemeth the damnation of the Capernaits to be more horrible and fearful than that of the Sodomites, because the one had more means to make them good than the other had: And so it will be with you; for if you bring forth no better fruit, answerable in some sort to the means which God hath bestowed on you, the time will come assuredly that you shall wish, oh that I were a Sodomite, oh that I were a Gomorean; yea you will envy their happiness in regard of your own misery: and in the mean time you will be left of God as a desperate cure, and be suffered to run on in a course of sinning, until you fall into that bottomless pit of destruction, and gulf of condemnation. Text. I will also command the clouds that they rain no rain upon it.] We have seen before what is meant by clouds and rain: The Prophets and Ministers of God's Word, are meant by the former, and the word they preach is meant by the latter. I intent not to follow the Metaphors in the particular resemblances wherein they may be compared, they having been touched afore in the Exposition. From hence I will only observe one point of Doctrine. And take it thus briefly: Ministers have no power nor ability of themselves to perform their Ministerial function. Doctr. Ministers of themselves have no power to discharge their Ministerial function. It is of God and from God. It is God that will withhold these clouds (his Prophets and Preachers) from dropping the showers of his word into the cares of this people. He will command and they must obey. It is he that makes the heart of the Priest fat, and * Isay 57.19. creates the fruit of the lips to be at peace. It is he that x Revel 3.7. openeth and no man shutteth, and shutteth and no man openeth. This S. Paul acknowledgeth, that y 2 Cor. 3.5, 6. we are not sufficient of ourselves to think any thing as of ourselves, our sufficiency is of God, who hath made us able Ministers: and further confesseth, that though z 1 Cor. 15.10. he had laboured more abundantly than the rest, yet it was not he, but the grace of God which was in him. And of all Ministers whatsoever he saith indefinitely, a 1 Cor. 3.7. That neither he which planteth is any thing, nor he which watereth, but God is all in all. Thus Christ is said to have the Ministers as b Reuel. 1.16. Stars in his right hand; not only for their defence, but also to make them rise or set, when and where he pleaseth. Hence it is that the rain of the Gospel, like the rain of the clouds, hath sometimes gone by coasts, c Amos 4.7. raining sometimes upon one City and not upon another. d judg. 6.37. Gedeons' fleece hath been wet, and no place else; and every place else, and not Gedeons' fleece. Which being so, me thinks this should teach many Use 1 of our hearers better things, than to impute every disability that is seen in Ministers, (yea sometimes in such Ministers as at other times are able and sufficient enough through God that strengthens them) to their own idleness and negligence. It often happens that the faithfullest labourers, and workmen, are often tonguetied; and though they be Clouds thick and full, and likely enough to drop down showers: yet when they come to the place of exercising this their Ministerial function, they are so withheld, that they cannot be as a Reprover unto their people. Now how do our people censure these for their ignorance, negligence, fear, pride, unfaithfulness, and the like? I deny not but these e 1 Cor. 16.9, 10. Heb. 13.17. , and every one of these do often stop the mouths of God's Ministers. For f Isay 6.5. polluted lips are no lips of utterance. The lips of the Minister must be touched with the coals of knowledge, zeal, and mortification. But certain I am, that it is the sins of the people that most usually puts their Ministers to silence: g Ezek. 3.26, 27. Hos. 9.7. Son of man, I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb, and thou shalt not be to them a reprover. Mark the reason; For they are a rebellious house. You see then it was the rebellion of the house of Israel that made Ezechiel dumb. When such an accident falls out, condemn more thy own sins than thy Teacher's negligence or ignorance; this is thy best and safest course. Use 2 And secondly, how should this stir up people to Pray for us h Ephes. 6.19. Coloss. 4.3. Crura thymo plena. , that God would open unto us a door of utterance, that we may open our mouths boldly to make known the mystery of the Gospel of jesus Christ. What is it for us to come unto you richly laden, and to be as full of good matter as ever Elihu was i job 32.18. if God be not with our mouths, as he promised Moses k Exod. 4.12. , and teach us what to say? Pray therefore, oh pray earnestly to God for us, that he would excite us, stir us up, and enable us to utter such holy things as we have studied and thought upon: For l Pro. 16.1. the preparations of the heart are in man, but the answer of the tongue is from the Lord; and therefore except he do to us as he did to jeremiah, m jer. 1.9. stretch out his hand and touch our mouth, and put his words into it, there is small hope that our tongues should so set out those wonderful works of God, and those great things of his Law n Hos. 8.12. , as that the souls of God's people may have any cause to bless God that ever they did hear us. Thirdly, what cause have such to bless God as are Use 3 under such clouds, and live under such Ministers, whose Doctrine drops as the rain, Deut. 32.2. and whose speech distils as the dew; as the small rain upon the tender herb, and as the showers upon the grass. Oh that men knew but this gift of God, and were answerably thankful for so great a gift! Satan grudges, yea envies the Church this gift, and sets himself by all means to withhold these clouds from dropping, as knowing full well what a great disadvantage they are unto his kingdom: hence is it that all Ephesus is in an uproar upon Paul's teaching; and hence is that outcry of our people, Never was merry world since so much Preaching: Oh! how cursed a generation are we fallen into? who repine at that, as if it were some heavy plague, for which we are bound to bless God for, as a special blessing: A day will surely come when such will wish to have but one drop fall from these clouds to cool the heat and horror of their consciences, and to case the agonies they are perplexed withal, but shall not obtain it. And lastly, this may teach us who are Ministers of Use 4 the word, to seek ability and liberty from the hands of God, that we may be enabled to deliver unto our people what we have thought upon and meditated on before: for if he will give liberty, who can restrain it? and if he will silence, who can enlarge it? Let us then not be over-confident of our own ability, but if we be to speak of matters of moment, be more careful to crave God's aid and direction, than trust to our own readiness or prepararation. And so much for this: I hope a word to the wise will be sufficient. We have done with the Parable. The Application follows. The Vineyard of the Lord of Hosts, Text. is the house of Israel, Verse 7 and the men of judah his pleasant plant: and he looked for judgement, but behold oppression; for righteousness, but behold a cry. Division. Here we have the Allegory explained and applied by showing First, who this Vinitor is; and he is God himself, who is here described by his Titles and Epithets; first, Lord: secondly, Lord of Hosts. Secondly, who this Vineyard was; and they are, first, the house of Israel: secondly, the men of judah, even all the whole body of them. Thirdly, what were the fruits; first; which he expected, and they were judgement and righteousness: secondly, which they returned, and they were Oppression, and a cry. Expos. The Vineyard] We have seen before in the beginning of the Parable, the reason why the Church is compared to a Vineyard, with the several concurrences wherein he comparison stands, which is needless here again to recite: therefore thither I refer you. Of the Lord] God is called a Lord, because of his absolute power, dominion, and authority that he hath over all creatures: for (as we know) he is properly called the Lord of any thing, that hath interest, authority, and government over the same: Now seeing God hath an absolute, free, and eternal right, to all things both in heaven and in earth, this title of Lord is truly and properly given to him. Of Hosts.] He is called not only a Lord, but Lord of Hosts: First, because his creatures are many and a multitude, as an army consists of many troops: Secondly, in regard of their order, which is admirable; as order makes an army beautiful: Thirdly, and especially, in regard of their obedience; for no soldier is so ready pressed at the command of his Captain, as all creatures are ready to fulfil the will of God. Is the house of Israel.] This name Israel God for honour's sake gave to jacob p Gen. 33.38. upon a special occasion mentioned in his story; and it signifieth a Prince or prevailer with God. And he thought it an excellent blessing to have his children called by his name (Israel) as we may see in that his prayer made for josephs' two sons Ephraim and Manasseh q Gen. 48.16. , The Angel which redeemed me from all evil bless the lads, and let my name be named on them, etc. And this name was given to jacobs' seed as a title of honour. See Rom. 9.4. So that by the house of Israel is meant the seed and posterity of Israel, they who came of that house, and issued from his loins. And the men of judah.] Though Israel was a common name to the twelve Tribes, while they were but one kingdom; which was from the beginning of saul's reign to the end of solomon's: yet after they were divided into two kingdoms, they were called by these two names Israel and judah. When and how this rent was made, we find expressly delivered both in the books of the r 1 Kings 12. Kings and s 2 Chron. 10. Chronicles. For the time, it was after the death of king Solomon, and not before. And for the Manner thus: Rehoboam king Solomon's son (censured by jesus the son of Sirach t Eccles. 47.23. to be even the foolishness of the people, and one that had no understanding) succeeding in his father's throne, did, upon advice given him by his young councillors, threaten sharp usage and hard measure unto his people, so that his little finger should be heavier than his father's loins: and whereas his father did burden them with a grievous yoke, he would make it heavier: his father did chastise them with rods, but he would correct them with scourges. Which unkind entreating of his people caused a rebellion and revolt: Ten of the twelve Tribes much discontented, break forth into speeches of impatiency; What portion have we in David? we have no inheritance in the son of jesse: To your tents O Israel. Now see to thine own house David. So they forsook Rehoboam their rightful Lord, and set up jeroboam son of Nebat to be king over them. Two Tribes, viz. the Tribes of judah and Benjamin, only continuing their obedience. Thus was Israel divided from Israel: ten Tribes from the other two, which made both the ten and the two miserable. The ten revolted Tribes have diverse appellations in the sanctified writings of the holy Prophets, as u Hos. 10.15. Bethel, * Hos. 10.5. Bethaven, x Mich. 1.1. Samaria, y Amos 5.6. joseph, z Hos. 2.22. jesreel, a Hos. 4.17. Ephraim, b Hos. 10.11. jacob; but none more usual than this of Israel. The two other Tribes judah and Benjamin (called in Scripture but one Tribe, because of the mixture of their possessions, as 1 Kings 11.13.) have in like sort their diverse appellations, as sometimes they are called c jer. 6.1. Benjamin, othertimes d Mich. 1.1. jerusalem, and otherwhiles e Amos 6.1. Zion, and sometimes again we may find them called f Zach. 12.7. the house of David. But most commonly they are known by the name of juda, as here. And thus we see, the reason of these different names given to one and the same people; for all came of jacob, and issued out of his loins. His pleasant plant.] That is, the plant which he took delight in. Now this is not spoken, as if they of the Tribe of judah were more approved of than were the other Israelites, but rather to aggravate their sin, in that God having so many ways advanced that Tribe above the rest, and according to jacobs' prophetical blessing g Gen. 49.8, 9, 10, 11, 12. , made it Lord and king over the other Tribes, so that the right of the kingdom belonged to it, and was to continue in judah's line until Shiloh came: yea, and out of that Tribe should the Shiloh and Messiah come, which was a special prerogative that that Tribe had above the rest: yet notwithstanding all this, judah should deal so ungratefully with God, as in stead of sweet grapes to bring forth wild grapes. He looked for judgement, but behold oppression.] The Prophet here as well as in other places of this his Prophecy showeth his Rhetoric, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. using a figure, whereby he doth excellently adorn his speech; for we have here a meeting together of words, which hath a very good grace with it, and yet cannot be so well expressed in any other tongue, as in the original: in sound the words seem to be almost the same, and yet are of contrary significations, and differing much in sense by the changing of a letter: the one signifying h Mishpat. judgement, the other i Mispach. Oppression: the one k Tzedakah. justice, the other a l Tzehhakah. Cry. These words especially respect Magistrates and their office; and may seem to show unto us the wellspring of all that wickedness which was amongst them: It came from the head, and so dispersed itself to the members. He looked for judgement.] That is, this he expected for all his many favours, that judgement and justice should be administered, the cause of the innocent should be heard and pleaded, the quarrel of the poor revenged, and the wicked and sharply censured, and severely punished. But behold Oppression.] Or, as some expound it, a Conspiracy: the Magistrates themselves conspiring together with the wicked to oppress the poor, according to that in the first Chapter, vers. 23. m Isay 1.23. Thy Princes are rebellious and companions of thiefs, etc. So here, while these judges and Magistrates should punish such as did oppress the poor, they themselves did conspire with the wicked, while they did accompany them in dealing extremely and cruelly with them. For Righteousness.] That is, that every one might have their due, and no man wronged nor injured. And this hath a larger extent than the former, comprehending under it all the duties of love and charity which ought to be showed unto our neighbour. A cry] or clamour, to wit, of such as were unjustly oppressed by those corrupt Magistrates; the cries of the widows and fatherless came into the ears of the most high God. And this was wickedness with an Eccè Behold it; yea, and again, behold it, for it is twice used, Behold oppression, Behold a cry; which particle hath a great emphasis with it, and being double, the greater. It is as a watchword to awake us to the consideration of what is said; we should not lightly pass this over, that there should be such wickedness, to be beheld amongst them, beyond hope or expectation of God or men. Thus much for Explication. Now come we to Observation. And first from the Prophet's practice, learn we in general, that Doctr. Application is to be made of Doctrine. Preachers are to apply their Doctrines in particular to their hearers. This course took Nathan when he had to deal with David: He did not only in a Parable make him condemn the sin, n 2 Sam. 12.7. He shall dye that hath done this thing: but by particular application comes home unto him, Vid. Dr. Hall on Nathan. Thou art the man; and so makes him condemn himself. And thus did Saint Peter in that Sermon, wherein he converted three thousand souls: o Acts 2.23. Whom ye have taken, and by wicked hands have crucified and slain. p Verse 36. Therefore let all the house of Israel know assuredly, that God hath made that same jesus, whom ye have crucified, both Lord and Christ. Such was his dealing with Simon Magus; q Acts 8.22. Thy money perish with thee: repent of this thy malice, thou art in the gall of bitterness: It may be thy sin may be done away. The like was our Saviour's practice (whose example is without all exception.) r Luke 13.3.5. I tell you nay, but except ye repent, you shall all likewise perish. s Cap. 11.44.46. Woe unto you Scribes and pharisees, hypocrites. Woe unto you also you Lawyers. And john to the jews thus; t Matth. 3.7. O generation of vipers, who hath forewarned you to fly from the wrath to come? Reason 1 And there is good reason for this course; because application is the life of doctrine. This leads it to the thoughts and intents of the heart to discern them; if sinful, to captivated them; if right, to inflame them. This makes the word become ours, & causeth us to taste the sweetness of it. Without this no fruit in the threatenings for our humiliation: no fruit in the promises for our restitution: No true understanding of either, without our own faith mingling and truly applying both. That which is spoken to all, is as good as spoken to none at all. Secondly, God's Ministers are compared unto Builders, Reason 2 and therefore are not only to lay the foundation, but also to erect up the building. Now Doctrine is but the laying of a ground, and Application is the rearing up of the walls, and as the building up of a Christian in grace and goodness. The Uses concern, first, us Ministers; secondly, you our Hearers. We that are Ministers must labour herein, and not Use 1 content ourselves with idle or intricate discourses, further than to lay them as grounds for exhortation. A lesson without use, u Bernard's Faith. Sheph. saith one, is as a devised thing idly without end. And it is less cunning to give a precept, than to show aptly the use thereof. We are Stewards; now, saith the Apostle, * 1 Cor. 4.1, 2. It is required in stewards that a man be found faithful. Faithful first, in providing wholesome food for the whole family: and secondly, in a wise distribution of the provision; giving to every one in the house their portion. Thus must we, first see our provision be good and seasonable, delivering not for Doctrine men's precepts, nor the fancies and inventions of our own brains, which fill full of wind and not sound nourishment: And secondly, give every one their part out of the wholesome word of life; Comfort to whom comfort belongs, and judgement to whom judgement belongs; making difference: not serving all alike, nor sending that to the Master's board, which was provided for the men (for there is no faithfulness in this) but setting before every one what is fittest for him; giving the bread of consolation to the child, and the whip and staff of reprehension to the dog. This is the course whereby holy doctrine is fastened, as with nails, by the Masters of Assemblies. And the want of this is the cause why many men's pains are so liveless, fruitless: for as rich man discoursing of bread to a hungry beggar; or a Physician describing his Patient's disease, and leaving him to himself; so is a Preacher not applying. Or as a whole loaf set before children would do them no good; for they might starve well enough unless it be divided: So is a general Doctrine amongst our auditors. In itself indeed it is nourishable, but being not applied, it seldom is so to them. I end this Use with a Meditation of a Worthy of our times: x Dr. Hall's Vows and Meditations, third Cent. Med. 35. Those that are all in Exhortation, no whit in Doctrine, are like to them that snuff the candle, but pour not in oil. Those that are all in Doctrine, and nothing in Exhortation, drown the wike in oil, but light it not, making it fit for use, if it had fire put to it; but as it is rather capable of good, than profitable in present. Doctrine without Exhortation, makes men all brain, no heart. Exhortation without Doctrine, makes the heart full, but leaves the brain empty. Both together makes a man: One makes him wise, the other good: One serves that we may know our duty; the other that we may perform it. In both which we must labour, and who can say in whether most? Men cannot practise unless they know; and in vain they know, if they practise not. Let none think I take upon me to task or censure any: I only, as my duty is, and occasion given me by this our Prophet's practice, labour to show what we ought to do. Use 2 And now for Hearers, let them learn to suffer with meekness the word to be brought home, and applied close unto their consciences, and quietly to receive that which is their appointment. In these misinding days (faith one) it is a hard matter to overreach the Devil: if we let sin alone, his kingdom flourisheth; if we strike at him, and hit not the bough he sits on, we move him not: if we hit him, by taking the very sin on the head, than we are judged partial, personal, and wreakers of our own spleen. Hence grows the quarrel betwixt us and you; for were it not for special application, we should please you well enough; but because we tell you the truth, we are become your enemies. Beloved, if it were profitable for you, it were peaceable for us to shoot at Rovers, and speak at random; but both our duty and your necessity calls for particular application. Art thou a blasphemer, a Sabbath-breaker, an usurer, or such like? Why then thou hast thy portion appointed thee, and that is brimstone and fire: it is somewhat hot indeed; but this is the portion of thy cup y Psal. 11.6. , as the Psalmist speaketh; this is appointed for thee to drink. Art thou angry with thy Minister for telling thee this? If then be'st, thou hast little reason for it: For where is the fault, in thee or him? I pray thee hearty repent, and amend thy life, and such things shall not be spoken to thee: become a child, and thou shalt have a child's part, the bread of consolation. But while thou continuest thus profane and dissolute, look for no other than the whip of reprehension; and content thyself therewith, if thou wilt become no better. Yea let every one help the Minister in this his labour; and learn to apply what is taught, to their own consciences, accusing or excusing. We usually hear the word, as we do news out of foreign Countries, as not pertaining to ourselves; and come to hear Sermons, as women come to costly banquets, to pocket up and carry away for others that are at home, more than for themselves: or as they do at Feasts, laying liberally on their neighbour's trenchers, letting their own lie empty. Thus when we hear any sin threatened, or disgraced, we can post it off to others; Oh such a one is met withal, and that is for him. But hear not so idly: the Lord speaks to thee, and intends that exhortation or reprehension to thy foul; take it then as spoken to thyself. Is it comfort? Repent and believe, and it is meant to thee. Is it judgement? If thou repentest not, it is to thee as surely as if he had named thee. And this is the way to hear savingly. So much in general. Text. The Vineyard of the Lord of Hosts is the house of Israel] God himself, as we see here, is the owner of this Vineyard, who is called, A Lord, and, A Lord of Hosts. From the first of these we learn, Doctr. God is an absolute Lord over all creatures. God is an absolute Lord over all creatures: He it is that hath all absolute dominion, power, authority, and sovereignty over all. This Nebucadnezzar, after he was himself, acknowledged, z Dan. 4.3. & 2.47. Whose dominion is an everlasting dominion, and his kingdom is from generation to generation. David in his prayer makes an ample confession of it: a 1 Chron. 29.11, 12. Thine (O Lord) is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine: thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thy hand is power and might, and in thy hand it is to make great, and to give strength unto all. And in that form of prayer, which our blessed Saviour hath given us, we are taught to acknowledge, b Matth. 6.13. that kingdom, power, and glory is Gods. Reason. And no marvel, seeing he alone made all, c Coloss. 1.16. without any help: Yea he it is that doth preserve and uphold d Acts 17.24. Reuel. 4.11. all things that are made: and therefore he must needs have absolute sovereignty and authority over all. Object. But Satan is called e 2 Cor. 4.4. Resp. 1. the God of this world, and most obey him: How then is God so absolute a Lord? Satan is so called; First, because he challengeth it to himself, and not that he is so; for f Psal. 24.1. The earth is the Lords and the fullness thereof; the world and they that dwell therein. He only usurps it, as he did when he told our blessed Saviour, g Matth. 4.8. All the kingdoms of the world he would give him, if he would fall down and worship him. And thus the Devil is called the God of this world, as Absolom was called King, by usurpation. Secondly, and especially, he is called a God, because the wicked make him so, suffering him to rule over them, and reign in them; giving him that honour and worship which indeed belongs to God. It is not then Satan's power that makes him a God, but man's weakness in yielding to his suggestions. Neither doth this obedience, which most give him, make against what is now taught: for we may not measure and esteem of sovereignty and authority by the obedience or disobedience of subjects, but by the right of authority which any hath over a land or people. What if most men should not obey their Prince, but his enemy; would it follow hereupon, that he should not be their Lord, but that other whom they serve? Nothing less: So here. And again, Satan himself is but God's slave, serving as an executioner or tormenter of the wicked: now we know Princes are as well Lords over such, as they are over the very best. Now we come to see what Uses will follow hereupon. And first, seeing God is absolute Lord over all that is Use 1 or ever was; let wicked men be admonished advisedly to consider from whom they have had what now they do enjoy, and whether they hold their lands and their possessions, as we say, in Capite. All (as we see) is Gods, & if we hold not what we have from him, we are but as thiefs, robbers, & usurpers. Tell me then, thou worldly, wealthy, wise one; canst thou say of thy lands, possessions, leases, moneys, as jacob did h Gen. 32.10. , that God hath given them thee? I fear me nay: the bad means thou usedst for the attainment of them will gainsay it: God gives what he gives by lawful means; thy courses were sinful and unlawful, as lying, cozenage, oppression, usury, extortion, or the like, whereby these were gotten. Whence is it that Trades are called crafts and mysteries, but from hence, in that more live by the craft and sin of their Trades, than by the Trade itself? Hence also is it, that men are fain to be as wary in buying and bargaining with most Tradesmen in these sinful days, as if they were fallen into the hands of thiefs and cutpurses. Will not these things witness against many, at the last day, that they have not lawfully what they have? Will not these sinful courses convict thousands of theft before the Lord? Yes questionless. Happy were it for these, if they could in time see it, and repent thereof, and make restitution of what they have thus unjustly gotten, while there is help and hope; otherwise let such be assured, a day will come, when as they shall be compelled to restore, and say to Satan and the world, as judas did to the High Priests, Take your silver, your gold, your wealth again; i Math. 27.3, 4. It is the price of blood: but shall find no better answer than that they gave him, What is that to us? thou shouldst have looked to it. Use 2 Secondly, is God such an absolute Lord, having power and dominion over all; Particulars wherein we are to show our obedience to the Lord. let this serve for our Instruction, and teach us all to show our allegiance to him in the practice of these duties. First, in carrying in our hearts a fear and reverence of his majesty, even such a fear as doth proceed from love: this God requireth: k Mal. 1.6. A son honoureth his father, and a servant his master: If then I be a father, where is my honour? and if I be a master, where is my fear, saith the Lord Almighty. Secondly, by an open profession and acknowledgement that he is our Lord. Even as servants by their livery make known to all men whose they are and whom they serve: So do thou, both by words and deeds make known to whom thou dost belong; and be not ashamed of thy master, thou hast no cause. He is fare from being a faithful servant, that can stand by and be dumb, in case his master be dishonoured. Thirdly, in giving him absolute and universal obedience, cheerfully subiecting ourselves in all things, and at all times to his commands. Here must be no reasoning about, no enquiring into his commandments, as may be into mens: for they must be obeyed in him, yea disobeyed for him, if they command any thing contrary to his will; but he must be obeyed absolutely in all the parts of his will revealed. His sayings must be our doings: Ipse dixit, must be sufficient. Fourthly, by acknowledging ourselves to be accountable unto him for all our ways and works: Still remembering the goods we use are none of ours, they are our Lords, and we are but stewards, l Luke 16.2. who must shortly be called to a reckoning: He that spendeth his own, need care the less; but he that hath a matter of trust committed into his hands, and cannot spend but out of another's stock, had need to look about him, because he must be countable, and so enforced to make good whatsoever he cometh short in, in his reckonings. Ask then thyself, what have I that I have not received of my Lord and Master? Whence had I these gifts of body, mind, health, wealth, etc. but of him? And so carry thyself in the using of these, as that thou mayst be able to hold up thy head before the Lord in that day of reckoning. And thus we see some particulars, wherein we are to testify our loyalty and obedience. Lastly, this may be a ground of moderation and meekness Use 3 for all superiors in their dealings with their inferiors, and such as are under their government; seeing as they are Lords over others, so they have a Lord above them. This the Apostle putteth Masters in mind of, and on this very ground stirs them up to just and equal dealing with their servants, because they also m Ephes. 6.9. Coloss. 4.1. have a master in heaven. As if he should say: Beware that you abuse not your authority; for know that you have a supreme Lord and Master above you, as you are above these, who hath more power over you than you have over them, and therefore look unto your carriage. The second attribute given to him is Lord of Hosts. The reasons have been before rendered, and this one of the principal, because all creatures are as his Hosts, executing his will and pleasure. Whence learn we: Doct. God is a God of power. God is a God of power. He hath all creatures for his Hosts, ready pressed to fight his battles and revenge his quarrels. Moses sings this forth and proclaims it abroad, that n Exod. 15.3. The Lord is a man of war, his name is jehovah. Yea and that we might the better observe it, Almighty God hath spoken once and twice o Psalm. 62.11. that power belongeth unto him. Verba toties inculcata, vera sunt, viva sunt, sana sunt, plana sunt. Aug. One text repeated twice, pressed again and again, must needs be plain and peremptory; and therefore we will make no doubt of this truth, for if we should, his mighty works of creation, gubernation, and redemption, would convince us. Use 1 Which being so, how should this teach us to fear this mighty God, who hath such mighty armies and so many hosts to destroy his enemies withal? He need not arm himself with any weapons either offensive or defensive; it is enough if he but p Psal. 68.1. Cal. in loc. arise, for then his enemies shall be scattered. His soldiers are in a readiness, and if he do but move his little finger it is enough. If he say but to an host of frogs, or flies, or louse, or grasshoppers, or caterpillars, to all or any of them, Go, they go immediately, and Pharaoh nor all his host shall ever be able to withstand them. Oh beware then of offending this mighty God, for he hath his armies in the heavens, in the earth, in the air, in the sea, yea in hell itself. A thousand ways he hath to revenge himself upon us if we rebel. Use 2 Secondly, if this be so, let the tremble; for what greater corrasive can come to the heart of a wicked man, than the hearing of this truth, that God is so strong, so powerful? Hast thou found me, oh my enemy? said wicked Ahab to good Eliah: so may they say to every creature they meet withal, who have God against them. The number of the stars in the sky, fowls flying in the air, beasts feeding in the field, are numberless; how infinitely infinite than is the number of thy enemies, who art enemy to God? In what a woeful and fearful estate art thou, when all that is within thee, without thee; above thee, about thee; God and man; Angels, Saints; fish and fowls; birds and beasts; and all creeping things, are up in arms against thee, to revenge the Lords most just and righteous quarrel? What hope of heaven? what hope of having access into God's gracious presence in time of need? Shouldest thou come with a petition to an earthly Prince, and find all his officers and attendants to oppose thee, thou couldst have but cold comfort of ever speeding in thy suit. This is thy case, yea far more woeful. Be not then secure, for thy case is wretched: What Cain sometimes said thou hast lust cause to fear; q Gen. 4.14. Every creature that meeteth me shall slay me. Thou walkest all day long as it were upon a mine of gunpowder; either by force or stratagem thou wilt be surprised and taken. Oh that men would once learn to meddle with their march, and beware of contending with him that is stronger than themselves, lest they be consumed in the end. And lastly, let the godly rejoice, yea let them sing for Use 3 joy, seeing they have such a God, even the Lord of hosts, r Psal. 24. the Lord mighty in battle, on their sides to preserve and keep them. It is a comfort to serve a Master that will take one's part in case of need; but to serve such a Master as is able to defend one, is a fare greater comfort. Such a one is s Dan. 3.17. that God whom we serve, he is able to deliver us. England was sometimes said to have a warlike George, but the Papists being offended with us (to do us, as they suppose, a mischief) have rob us of our George: And though to other Countries they allot a several Saint, (imitating therein the Gentiles, who going to war had their several gods for their Protectors) as to Spain, S. james; to France, S. Dennis; to Ireland▪ S. Patrick; to Rome, S. Peter and S. Paul, and the like; yet England shall go without. They will leave us God alone to fight our battles, and revenge our quarrel: For which honour and favour all English hearts are bound hearty to thank them. Dr. Boys Spr. part. p. 227. Let them keep their George and give us this man of war, whose name is the Lord of hosts; in having him we have enough. If he be with us, we fear neither their Hee-Saints, nor Shee-Saints, nor a thousand more of them, though they be against us: And therefore as our Church hath taught us in her Liturgy to pray, so let us pray continually; O Lord save thy people and bless thine inheritance. Give peace in our time O Lord, because their is no other that fighteth for us, but only thou O God. Text. Is the house of Israel and the men of judah his pleasant plant. Having spoken of the Vinitor and who he was, it followeth now to speak of the Vineyard and who it is: The house of Israel and the men of judah, saith my Text, is it; that is, the whole body of the jews, both Israel and judah, even both the Kingdoms. Of both which we will speak jointly, seeing they were but one body. The house of Israel and the men of judah, that is, the seed and posterity of Israel and judah, those people who issued out of their loins. Whence note we: Doctr. Good progenitors may have a bad offspring. Good progenitors may have a degenerate and unregenerate offspring. Israel was good, but his posterity naught. Of the first brace of sons which the world's eye did see, u Gen. 4.14. one was a branded runagate upon the face of the earth; such a one as was undutiful to his father, unnatural to his brother, heretical towards his God, damnable to his own soul. From Adam come we to Noah, and of his lease of sons * Gen. 9.22.25. one was a Cham, who takes an advantage by his father's weakness, discovers his nakedness, and makes him the argument of his sport. Come we from him to faithful Abraham, of whose great care in the well nurtering and training up of his children x Gen. 18.19. , God himself doth witness: yet his condition is no better; for of his two sons, Ishmael was a scoffer y Cap. 21.9. . And as it was thus with the father, so it happened to be no better with his son. Unto Isaac is borne not only jacob (who was this Israel) but also profane Esau z Gen. 25.32. so branded as it were in the forehead by the Spirit of God a Heb. 12.16. , for selling away his birth right for a mess of pottage. And what shall I more say? for the time would fail me to tell of b 1 Sam. 2.12. Ely, and of c 2 Sam. 13.14. Samuel; of d and 15.16. David, e 1 Kings 1.5. josiah, and f 2 Kings 23.32. Reason. Homo liberos gignit ex carne vetusta & peccatrice, non ex spiritu: quocirca minime mirum si iustus iustos non gignat sicut peccator peccatorem: Aug. con. Pelag. lib. 2. cap. 9 Ezechiah, with other men of God, whose sons have been sons of Belial, that knew not the Lord. The Reason is; because that goodness which is in man, he hath it not by nature, but by grace. Now man communicates to his children that which he hath of nature, in begetting children according unto nature, and not that which he hath above nature, by the grace of regeneration. The grains of wheat which are sowed in the earth, though they be never so well purged from all their superfluities, having neither stalk, nor ears, nor chaff; yet when they spring up again, bring all these with them, because as one of the Fathers saith, that purgation of the come is not made by nature, but by the art of man. So here in this. Which being so, let none think to be saved by their Use 1 forefathers faith or goodness g Hab. 2.4. : The just shall live by his own faith, saith Habakuk; not by the faith of the father, no nor of his father's father. How grossly then do such deceive themselves, that run into all excess of riot, and think to have mercy showed unto them, because of the godliness of their parents? But we read that the promise of remission of sin's Object. 1 and the gift of the holy Ghost is made to us and to our children h Acts 2.39. Resp. . True, yet not to all of them, but only to so many of them as the Lord our God shall call: for so it followeth in the words immediately following. Object. 2 i 1 Cor. 7.14. The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now they are holy. Now if they be clean and holy, then are they under the election of grace. Resp. There is a double holiness: First, of Regeneration: Secondly, of the Covenant. In regard of the first they are rebellious; but in regard of the second they are holy, whereby they are received into the Church visible, and made partakers of the outward privileges thereof, as of the Word and Sacraments. So than though thou be borne of godly parents, this will not profit thee to salvation, except thou believest and repentest: for as the sin of the father preiudiceth not the believing child; no more doth the righteousness of the father save the unbelieving. Use 2 Secondly, let not parents be too much discouraged, if it so happen that their seed be untoward and ungracious, seeing (as we have seen) it hath been the condition of the best and faithfullest: yea God who is the Father of us all, complains that k Isay 1.2. he had nourished and brought up children, but they had rebelled against him. Grace is no inheritance, it cannot be conveied by us to our children as our land and houses can; neither can we leave it to them as we leave them a possession to descend by a continued succession, from the father to the son, and so to the son's son in one race and generation. It is Gods free gift, and he giveth it where he pleaseth, and to whom he pleaseth: Only let us use the means to bring them unto God (for that we are bound to do) and then commit the success to him with patience. A threefold duty of Parents towards their children. There is a threefold duty that we own unto them, which we must look we faithfully discharge. First, that we have a care of their education, to bring them up in the information l Ephes. 6.4. of the Lord, as Saint Paul requireth us. Secondly, that by a godly life we give them good example: For it is an evil great enough, that we have derived sin unto them by propagation, let them not draw it also from us by imitation. Thirdly, that we be earnest in the Lord by prayer for them, A child of so many prayers and tears cannot be lost, as one said concerning Augustine the son of Monica. that he would be pleased to give them a new nature, and to take away the corruption of the old, which in their first generation we communicated to them: which duties if we neglect, we shall be guilty of their blood; but if we perform faithfully and conscionably, we are free, and have delivered our souls, and may comfort ourselves in the testimony of a good conscience, knowing that we only can use the means, it is God only that must give the blessing thereupon. Lastly, hence let me give a caution to every one, that Use 3 they beware of overrash censuring of parents, for the lose carriage of their children; we have seen it cleared by a cloud of witnesses, that reformed men have had unreformed children, as circumcised parents begot children which were uncircumcised. And though it be true amongst irrational creatures, that they ever bring forth their like; Eagles have Eagles; and Doves Doves: yet in man's progeny there is often found not so like a proportion, as unlike a disposition. To condemn then the parent upon this ground, for that the child is dissolute, is too too rash; for in so doing we may condemn the generation of the just. And thus much for this first point: now a second follows. These people, as we see, were called by the name of Israel and judah; good names both, and honourable: one signifieth a Prince, or Prevailer with God; and the other signifieth Confession or Praise: and yet this people were reckless, dissolute. Hence learn we, Good names and titles profit nothing at all, Doctr. Good names and titles nothing worth without grace. if our lives be not conformable to those names and titles that are given us. Cain, a good name, signifying a possession; but what is he the better for it, when he is a Murderer m Gen. 4.8. So Absolom which made war against his father, had the name and made goodliest show to be his father's peace, and yet he proved to be his greatest n 2 Sam▪ 18.33. heart smart. judas his name was good, and proclaimed him to be a Professor, but what doth that avail him, when by his deeds he shown himself a devil o john 6.70. ? Thus the jews bragged, they were p john 8.33. Abraham's seed; but alas, will it profit them when they are the servants of sin? surely it cannot profit them at all. Reason. And no wonder, for God respecteth truth in the inward parts, and not outward titles; he regardeth substance more than shadows. Use. This being so; let none content themselves with their good names, or outward titles of honour that are given them; but let them use them as a spur, to stir them up to imitate such good men as have been before so named; and surely this was one reason why this people were thus called by the name of Israel; that they might hereby be put in mind of their pedigree, and so of their predecessors piety; and consequently to make them ashamed of their own apostasy; who were so far degenerated from those religious men of whom they were descended. Neither content thyself with that honourable title of a Christian, or of a Professor, or of a Protestant, unless thou makest good those names by a holy and godly life. Tell me then thou that art thus called; hast thou those gifts and graces which those names import? hast thou received an ointment from that holy one? hath he opened thy eyes, quickened thy dead heart, sanctified thy unclean affections? If it be thus, then indeed these names and titles are well befitting thee: but if it be otherwise with thee; if thou livest loosely and profanely, thou mayst blush so often as thou hearest thyself called Christian or Professor, or the like: for thou art nicknamed and miscalled: It is as if a Cobbler should be called worshipful; or a Carr-man, honourable: and who could away with that? Nay more, it is a kind of sacrilege, under those holy names to live an unholy life. Belshazzar sinned against God by excess and intemperancy in his eating and drinking: but in that he abused the holy vessels of the house of God, to serve him to such profane and unholy uses, was a sin more fearful, and sacrilege most horrible. Thus for thee, as thou art a man, to sin, provokes God's wrath, and deserves damnation: but to sin under the Christian name, and commit wickedness, as thou art a gospeler, it is with Belshazzar to abuse and profane the holy vessels of God's house; and this must needs plunge thee into the hottest fire of hell. Mountaignes' Essays. To conclude this use, let me tell you what I have read of a libidinous Gentleman; who sporting with a Courtesan in a house of sin, happened to ask her name, which she said was Mary: whereat he was stricken with such a remorse and reverence, that he instantly, not only cast off the harlot, but amended his future life. Art thou called a Christian, and yet followest drunkenness, swearing, etc. let that very name cause thee to be ashamed of thy folly. Let all apply what I forbear to amplify. Further, in that these people have these titles, Israel, judah, (the names of their forefathers) given them as titles of honour, and names of excellency, we learn a third lesson: And observe another note, viz. Good Parents and Progenitors are great ornaments to their posterity. Doctr. Good Parents are ornaments to their posterity. Parents that are godly and religious do no whit at all disgrace their children by their piety and godliness, but much countenance and grace them by it, insomuch that it is an honour for posterity to descend from such worthy Ancestors. Solomon's Proverb may be a sufficient proof hereof: r Pro. 17.6. children's children are the crown of the elders, and the glory of the children are their fathers: to wit, if they be godly and pious. Besides sundry instances and examples that might be brought, for the confirming of this truth; as of Abraham, what an honourable title was it accounted to be called the son of Abraham, and child of Abraham? The jews brag and boast therefore, s john 8.33. Matth. 3.9. They were Abraham's seed, and they had Abraham to their Father. And so it was indeed to them that walked in his steps, and were like him in grace. And so afterwards in David, what an excellent prerogative was it accounted to be, to descend from him and be of his Family? Reas. For such are the seed of Princes and lineage of Kings; for thus hath God advanced the godly to be t Reuel. 1.6. Kings, Priests and Prophets unto himself: they come of the noblest House and Family that is, whose original cometh not out of some corner of the earth; but they spring of Christ, of whom all the Families in heaven and earth are called. And this is right and proper Nobility indeed. Use 1 This being so, it first reproveth such Parents, as hope to bring credit and renown to their posterities, by their lewd and sinful courses; they live miserably and deal unjustly, and open the mouths of all to cry out upon their falsehood and deceit, their covetousness and extortion; and yet think to raise up their houses, and advance their names, and adorn their children with glory and estimation. But this truth may discover unto such parents, their folly and great madness; for, this is not the way to bring credit, but disgrace to their posterities; yea when they are dead and rotten, their evil courses will be cast as dung in the faces of such as they leave behind, as experience makes good: Such a man (saith one) was this child's father; What, that Usurer, that Worldling, that Extortioner, that Drunkard, that Whoremaster, saith another? How can thy child stand by and hear this without red cheeks? it must needs be matter of shame and grief unto him. First step to Heaven. 42. Wouldst thou indeed be an ornament to thy child, and child's child after thee? then see thou be righteous and religious, and so thy name shall be remembered in them when thou art dead. Oh what a credit is it now accounted, to be of the posterity of Latimer, Bradford, Ridley, and other of those men of God, who suffered for the truth? How are such esteemed and accounted of amongst all? Let experience make thee wise: and so live thou, that thy children also may account it their honour, not their shame, to name thee when thou art raked up in the dust. Secondly, let Children who have had, or have, godly Use 2 and religious parents, be thankful for them, and repose their Gentry more in their forefather's virtues that they had, than in their great lands and revenues that they possessed; esteeming them the worthiest of all their Ancestors, who were the godliest, rather than they who were the wealthiest. And withal, let such be stirred up to tread in their father's steps: for all that hath been said is with this proviso, that we their children be adorned with their gifts and virtues. For though we descend from godly and worthy Ancestors, yet if we u Ezek. 18.10.13. degenerate from them, as a base and bastard brood, it can be no honour, credit, comfort nor commendation to us. Put case a man have a thousand pound land a year left him by his friends, and he spend it all (like the Prodigal) * Luke 15. in riotous and voluptuous living; what credit is it for him to brag that such an estate was left him? nay is it not a shame? So if the virtues of thy parents live in thee, it is then a grace unto thee, that thou descendedst from their loins; otherwise the contrary. The very Heathen x Ouid. Metam. lib. 13. Jwenal. Sat. 8. have rather choose to descend of unnoble parents, so themselves were noble and renowned through virtue, than to come of worthy parents and progenitors, and themselves to grow base and degenerate out of kind. So it is better to be religious, and the son of wicked parents, than being the son of godly parents to be wicked. Cain, Cham, Ishmael and Esau might boast of Adam, Noah, Abraham, Isaac, the noblest parents; who on the other side might blush and grieve at such degenerate issues. Walk then in the steps of thy godly parents, and speak not of thy blood, Non genus, sed genius: non gens, sed mens. but of thy good; not of thy parents virtues, but of thy own (for what hath a coward to do to glory in the valour of his father?) And I would that Papists would consider of this, who brag that their Pope and Bishops are the Successors of Peter, and the rest of the Apostles: Well, admit this to be true, yet can they show us how they succeed them in their gifts and graces? If they cannot (as all the world may see they cannot) their personal succession is nothing worth, and they brag of an empty title without honour. It remains now that we come to taka a view of the fruits which this Vineyard brought forth: which is the third and last thing I propounded to be considered. Text. He looked for judgement, but behold oppression; for righteousness, but behold a cry.] Here we see, first, what fruits they were which God especially expected, and they were fruits of the second Table, judgement, Righteousness. And secondly, what were the fruits which they returned, namely, Oppression, A cry. I might observe hence from the Prophet's elegancy, adorning of his speech Rhetorically by a figure, thus much, that Doctr. Rhetoric may lawfully be used in the handling of God's word. Use. Rhetoric is an Art sanctified by God's Spirit, and may lawfully be used in handling of God's word. There might be brought diverse instances out of holy Scripture, wherein all the parts of Rhetoric are used, and every approved rule of it practised, yea even in this very Prophecy. But I hasten towards a conclusion, and therefore pass from this with a word of admonition to all, that we beware how we condemn the lawful use with the abuse. For the Art itself is to be approved, and only the abuse thereof to be condemned. But I come to the particulars in my Text. He looked for judgement, righteousness.] He doth not say he expected Oblations and Sacrifices, which this people were abundant in, as Chap. 1.11. but he expected that judgement and justice should be administered; the cause of the poor pleaded; and all good duties and offices of love should be showed towards our brethren, and those who were in need. Sundry points might hence be raised; but I will only observe this one, which is as the sum of all. The works and duties of the second Table are in special manner expected and respected by God. Doctr. The duties of the second Table God especially respects. In the first Chapter of this Prophecy we may read how forward this people were in the outward duties of the first Table, y Isay 1.11. offering multitude of sacrifices and offerings of Rams, and the fat of fed beasts, etc. But God he calls them off, and tells them he would none, because they had no regard of the duties of the second Table: z Verse 15.16. for their hands were full of blood. Then exhorting them to repentance, he wils them to testify the truth thereof, by bringing forth fruits meet for repentance. And for their better direction he instanceth in some particulars, making choice not of such duties as immediately concern himself, but of such as especially concern our neighbour: a Verse 17. Seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. As if he had said unto them; You offer multitudes of sacrifices, and observe solemn days and Feasts, the new Moons and Sabbaths, and the like, and are not wanting in the outward duties of the first Table: But I especially respect the duties of the second; wherein you have been wanting: and therefore labour to find out what is right, and seek after that justice that God requires in his Law, dealing with others, as you would be dealt withal: give over your cruelty, exercise mercy, and stretch forth your helping hand for the relieving and defending of such as are in need. And in the 58. of this Prophecy, we may read how God rejects their b Isay 58.6, 7. prayers and fastings, because they regarded not to show mercy and kindness unto the poor and needy: and withal shows them what manner of Fast it was that he required, namely, to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free. To deal bread unto the hungry; to bring the poor that are cast out unto their houses; to the naked, and the like. This was the Fast that God did especially respect. In the Prophecy of Micah we may read what large proffers the wicked make: c Micah 6.6, 7. They will come with offerings and calves of a year old; they will offer thousands of Rams, and ten thousand rivers of oil; they would give their first borne for their transgression, the fruit of their body for the sin of their soul; so that God would be pleased herewith. But yet all this would not please him: d Verse 8. He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? without this all the former is nothing worth. Thus we see verified what we find recorded by the Prophet Hosea, I desire Mercy, and not Sacrifice e Hos. 6.6. . It is better pleasing unto God to see the duties of justice and Righteousness, of Mercy and loving kindness performed to our neighbour, than to have Sacrifices never so many or great severed from these done unto himself. The works and duties that the second Table requires to be performed of us are most expected and respected by him. Reas. For the touchstone of piety and true religion towards God, is our just and righteous dealing with our brethren. f 1 joh. 3.10. Herein are the children of God known, and the children of the Devil: whosoever doth not righteousness is not of God, neither he that loveth not his brother. True faith is operative, g jam. 2.18, 26. and worketh by love, and is to be manifested by our works, without which it is to be judged dead, as S. james speaketh. No marvel then if God do so much set by the practice of these duties. Use. Which serveth to reprove such as bring forth fair leaves of profession in the first Table, but are little or nothing at all in the duties of the second Table. In the outward and public exercises of religion they are very diligent; as in repairing to the Congregation, hearing the Word, receiving of the Sacraments, and the like: But look on them in those things which concern men, and there you shall find them exceedingly faulty; being unmerciful, unjust, and unrighteous, in their dealings. Certainly the religion of these men is in vain; their best services do stink in God's nostrils, when righteousness towards man is wanting. Let all such as are in the place of justice (for to them this is especially intended) advisedly consider of this, and beware how h Amos 5.7. and 6.12. they turn judgement into gall and wormwood (as Amos speaks) and the fruit of righteousness into hemlock. I would such would often put jobs question to their soul: i job 31.14. What shall I do when God riseth up? and when he visiteth, what shall I answer him? It would be a good means to make them take up his practice; k Verse 16. Not to withhold from the poor his desire, nor cause the eyes of the widow to fail: Verse 21. not to lift up their hand against the fatherless, though they saw their help in the gate, and might do it undiscerned. Yea let us all consider this, and endeavour to be conscionably just and upright in our dealings between man and man. When the question is made to God, what manner of men should dwell in his Tabernacle and rest in his holy Mountain, i. which should have a good estate here, and an habitation in heaven for evermore; he describeth them by their innocent and harmless behaviour towards their brethren: l Psal. 15.2, 3. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. Certainly he regardeth that work very much which he rewardeth with such and so great wages: And he is well pleased with that person in this life, whom he will receive to dwell with him in everlasting life. But I will be sparing in prosecuting this, in regard of the near affinity which it hath with the succeeding Doctrine, to which I hasten. But behold oppression] Text. The clean contrary was found to that which God expected. He looked to have the poor defended and their causes heard by such as were in place, but by none so much as they were they injured and oppressed. A sin beyond thought or expectation, and therefore set out with a note of admiration, Behold oppression, etc. Hence our note shall be: Doct. Oppression is a crying sin. Oppression of the poor, especially by such as ought to be defenders and releevers of the poor, is a sin heinous, grievous. In the first Chapter of this Book we find it to be of a bloody nature: m Isay 1.15. Your hands are full of blood. And in the third Chapter to make the former good, we shall find oppressors charged with n Cap. 3.15. beating the people to pieces and grinding the faces of the poor. And in the fourteenth Psalm, o Psal. 14.4. with eating them up as one would eat up bread. The Prophet Amos p Amos 8.4. chargeth oppressors, with swallowing of them up. And Micah chargeth Princes and Magistrates yet further, to wit, q Micah 3.3. with eating the very flesh of his people, and flaying their skins from off them, and breaking of their bones, and chopping them in pieces as for the pot, and as flesh within the cauldron. How fearfully was jehoiakim threatened for this sin? r jer. 22.13, 20. Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong: that useth his neighbour's service without wages, and giveth him not for his work, etc. Shalt thou reign because thou clothest thyself in Cedar? Did not thy father eat and drink and do judgement and justice, and then it was well with him? He judged the cause of the poor and needy, than it was well with him: But thine eyes and thy heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it. Therefore thus saith the Lord concerning jehoiakim the son of josiah King of judah, They shall not lament for him saying, ah my brother, or ah my sister; they shall not lament for him saying, ah Lord, or ah his glory. He shall be buried with the burial of an Ass drawn and cast forth beyond the gates of jerusalem. These are proofs fufficient for my Doctrine, strongly confirming what I have now taught; viz. Oppression of the poor, especially by such as ought to defend and relieve the poor, is a heinous and grievous sin. For first, it is a sin against Nature and Race. Beasts Reas. 1 we see molest not their own kind; Saevis inter se convenit ursis. Lions fight not with Lions; Serpents spend not their venom upon Serpents; and therefore it is more than brutish for man to devour man by this sin of oppression. This made Cyprian (seeing it practised by some) to cry out with wonderment and admiration: Ferae parcunt, Aves pascunt, Homines saeviunt. Cypr. ser. 6. Oh the detestable cruelty of man's malice! The fierce Lions spare Daniel in the Den; the ravenous birds do feed Eliah in the Wilderness; but one man exerciseth cruelty upon another, and only man to man is become pernicious. Secondly, it is a sin against Religion and Grace: Reas. 2 For s Tit. 2.11, 12. the grace of God that bringeth salvation hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world. And this was prophesied of long since, that in the time of the Gospel t Isay 11.6. the Wolf should dwell with the Lamb, and the Leopard should lie with the Kid, etc. and that none should hurt and destroy in all the mountain of the Lords holiness. Thirdly, (when it is practised by great men) it is a Reas. 3 sin against Place. Now as there is no impiety to that impiety which is committed u jer. 7.11. 2 Chron. 36.14. Inter leges ipsas contra leges delinquitur. Cyp. ad Donat. lib. 2. epist. 2. in God's Sanctuary; so there is no injustice to that injustice which is committed and practised in the very seat and sanctuary of justice, and whereby men amidst the Law, sin against the Law; as Ananias the High Priest did, * Acts 23.3. in commanding Paul to be smitten contrary to the Law. It therefore being a sin against Race, Grace, and Place; I doubt not but on all sides it will be confessed to be most heinous. Use 1 Which doctrine serves first for Reprehension, even of all those who use any kind of injustice either by violence, or by colour of law, or by any other cunning dealing whatsoever, against such as are not able to withstand them (for that I call oppression) whose teeth are as swords, and their jaws as knives, to devour the poor from off the earth, and the needy from amongst men: who are Lions, Wolves, Kine, Bulls, Beasts, yea monsters in the shape of men: with which beasts or monsters many Country's swarm, as Egypt did with Frogs and Locusts. They abound both in Foro, and in Choro; in Change and Chancel; Church and Commonwealth. To rip up all the sorts of them were infinite: with some of the principal I will only deal. And first to begin with them whom I have not lest cause to think upon, our Church oppressors, those greedy and Harpie-like devourers of sacred things, who prey upon their patrimony who pray for them; and unjustly turn the revenues of the Church unto their own proper use: Against whom that kingly Prophet David bestows a whole Psalm, x Psal. 83.2, 3. and calls them Gods enemies, tumultuous, proud, God-haters, crafty enemies, confederate enemies, who combine themselves together to annihilate a Church. And that we might not be deceived in the persons, he describes them to us by their words: y Vers. 12. They are those that say, Let us take to ourselves the houses of God in possession; they beat their brains, and spend their wits how to appropriate that to them and theirs, which the Almighty is invested in. And that they have, and hold; but by what right or title the very name of Impropriations doth show, as being altogether improper for them that have them, and held by an unproper title. For tithes are due only to the Church, and cannot be alienated to any other use, they having once been passed over to God, and dedicated to the Church; neither have the Laity ought to do herewith: for where tithes are paid, there must be a matter of giving and receiving; the Minister giveth z Phil. 4.15. 1 Cor. 9.11. spiritual things, saith the Apostle, and receiveth carnal things. Now because Laymen cannot perform the one, they have not to meddle with the other: for not keeping the condition, they cannot claim the covenant. I do not deny but it may be in the power of Civil Magistrates to allow any other maintenance unto the Minister, so it be competent: but seeing tithes are by law established amongst us for this purpose, to be the hire of the Lords labourers, and the wages of his workmen, it is as great a sin to defraud the Minister of his portion, as to keep back the meat or wages from an ordinary labourer; yea fare greater: and yet S. james faith, that is a sin a jam. 5.4. that cryeth loud in the ears of God for vengeance. How many thousands then in this Land stand obnoxious in an high degree to the judgements of God for this same sin, which is the bane of our people, and blemish of our Church. Some there are who rob God of his main tithes, yet are content to leave him still the lesser; they pluck our fleeces, and leave us the taglocks, poor Vicarage tithes, whilst themselves and children are kept warm in our wool, the Parsonage. And others yet more injurious, who think that too much, would the law but allow them a pair of shears, they would clip the very taglocks off. These (with the deceitful Tailor) are not content to shrink the whole and fair broadcloth of the Church to a dozen of buttons; but they must likewise take part of them away, and nimme the very shreds, which only we have left. After they have full gorged themselves with the Parsonage grains, they can find means, either by unconscionable leases, or compositions, to pick the Vicarage bones. Aelian. var. hist. l●b. 1. cap. 20. And thus as Dionysius dealt with jupiter Olympius, who took from him a massy garment of gold, which Hiero had dedicated to him of the spoils of Carthage, and gave him a woollen cloak, saying that the other was too heavy for summer, and too cold for winter, but this was fit for both seasons: even so (I say) we are dealt withal. And now our poverty is flouted at by them that have our livings, as the jews, who having spoilt Christ of his vestments, than mocked him with baseness. Every Gentleman thinks Ministers mean, and yet all the world sees that our means have made them Gentlemen. But let all such persons know, as have any way intruded upon Church rights, God hath a Quare impedit against them, which one day they must make answer to. Object. 1 You say they were taken away from idle drones and fatbellied Monks. Resp. Possidebant. Papistae, possident Rapistae. Cominaeus lib. 1. cap. 4. True, from the unworthy they were taken, and from the worthy they are detained. Wicked Papists had them; robbers have them. And as one observes upon the battle of Montlecherye, some lost their livings for running away, and they were given to those who ran ten miles further. Idleness hath lost, and oppression hath gained. Object. 2 You object again, that they were given by our forefathers, not to us, but to Romish Priests and Bishops, who are deprived of them, and therefore you have as much right to them, as any of our Clergy. Resp. Thus is this Objection answered; These were given to religious uses, and for the increase of true Religion and Learning. Now if they (by injury of the time) through ignorance mistook the truth, it is no wrong, nay, it is great right, to keep their general purpose with amendment of their particular error. Object. 3 Again, you plead they are your inheritances, left you by your Fathers, and if they have been taken from the Church, you took them not. But learn what that meaneth: Resp. b Ezek. 18. 14-19. If a Father that hath oppressed the poor and needy, and spoiled by violence, etc. beget a son that seethe all his father's sins which he hath done, and considereth, and doth not the like, etc. he shall not die for the iniquity of his father, he shall surely live, etc. And then that Objection is answered. Yet Law is on your side, and you do no more than Object. 4 that allows. Though the Laws of men are for you, Resp. In iure fori, non in iure coeli. Aug. de vit. & morib. Cler. yet the Laws of God, by which you must one day stand or fall, are plain against you: And albeit it holds in the courts of men, yet it will never hold in the Court of Heaven. Besides, the Civil Laws are not on your side; for they hold, that the things of God (such as are our tithes and revenues of the Church) ought not to belong to Lay persons. But say they were; yet what are you the better that the laws of men do patronise you in it, when the Law of God condemns you for it? Oh that all such as are any way guilty of this sin, would in time bethink them, and call to mind the horrible examples of God's judgements in former ages for it. c Dan. 32. 7. Belshazzar king of Babylon, abusing the holy vessels of the Temple to profane uses, was first wounded inwardly with terror of conscience, and afterwards was cruelly murdered. In both the books of the Maccabees, we read of Al●ymus d 1 Mac. 9.54, 55, 56. H●liodorus e 2 Mac. 3.24, 25. , Lysimachus f & 4.39, 41, 42. , Antiochus g & 5.15, 16. cum 95. 11. , Menelaus' h & 13. 4.-8. and Nicanor i & 15. 30.-34. all notorious Church-robbers, and all came to fearful ends. The example likewise of Ananias and Saphira k Acts 5.2. is not to be forgotten, who for withholding part of that money which was consecrated to God by their own gift, were by the severity of God's justice strooke dead, as invaders of Gods right: thus according to Solomon's proverb, l Prou. 20.25. It is a snare to a man that devoureth holy things: and as a snare, first, it catcheth suddenly: secondly, it holdeth surely: and thirdly, it destroyeth certainly. Let our Improprietaries apply it, and learn to be wise by others harms. Let them beware how they jewishly with the spoils of Christ purchase fields of blood for themselves and theirs: For questionless the Church's goods have proved more unfortunate to the Gentry of this land than ever did the gold of the Temple of Tholossa to the followers of Scipio, of which whoever carried any part away, never prospered after. This hath been as that coal which hung at the piece of meat which the Eagle stole from the Altar, wherewith she fired her nest, and burnt up herself and young ones. Had it not been for this, it may be thought many a fair Family had at this day stood, which is now ruinated. God is as just as ever, and detesteth this sin as much as ever he did: and therefore, let such as will not leave it and repent of it, assure themselves, that they shall speed as others have done before them. To you then that have any Impropriations in your hands, I say as Daniel did in the like case to Nabuchadnezzar, m Dan. 3. Let my counsel be acceptable to you, break off this your sin by righteousness: Make restitution of that which most unjustly you have so long detained, that so there may be a healing of your error. Thou hast taken away the Church's dowry, and spoiled her of it; now it were but reason, if thou shouldest make her a jointer to recompense the wrong offered, and the loss she hath sustained. Moneo ut reddatis Deo sua, ut Deus restituat vobis vestra. Chrys. in Matt. 3. But however restore to God his own, that God may restore to you your own. For with what face canst thou expect an inheritance from Christ in heaven, who deteinest away from Christ his inheritance upon earth? what you get by such a detiny shall be your fatal destiny; you shall leave the gold behind you, but carry the guilt with you to everlasting fire. Multi in hac vita manducant quod postea apud inferos digerunt. Aug. And that which you devour here, you are like to digest in hell hereafter, except by Restitution you vomit it up before. We do not crave that you would with Zacheus restore fourfold (though it is apparent, that the tenths were got in old time from us by most false and forged cavillations) we only crave our own, we would ask no more, Mr. Crash. epist. Dedic. to Perk. treat. of the duty and dig. of Min. nor willingly take less: for our whole duty is still required, then why should not our whole due be paid? And yet that the world may learn of us contentedness, as well by our practice as our doctrine, we would for the present take in good part, and rest contented with a part of our own: And some competent portions out of the Impropriations (proportioned to the quantity of the charge imposed, and the gifts and pains required) would for a time be a reasonable satisfaction in our Ministry, until our state found itself, either better enabled or more straight tied in conscience to full restitution. And therefore let all such as have Impropriations in their hands be hereby moved to make some restitution, in whole or part, as their estates may bear, as some already have done to the disburdening of their consciences, and good example of others. But here I look to have that counsel given me which one did once give Luther, when he first began to preach against the Pope's usurpation and tyranny; You had as good hold your peace: this wickedness is so powerful, that you will never prevail against it: Get you to your study, and say, Lord have mercy on us, and procure to yourself no ill will. Well; if the worst come, I can but speed as others have done before me. I fear indeed I do but beat the air; for this devil is not easily cast forth. The sons of Zeruiah are too hard for us, unless Christian Magistrates, who are n Isay 49.23. nursing fathers to the Church, do by their power, with good o Neh. 13.11, 12. Nehemiah, work a reformation, and compel them to bring their tithes again into the house of God. It is the King's evil, no hand but his can heal it. But as the Prophet said in another case, p Isay 62.1. For Zions' sake I cannot hold my tongue, and for jerusalems' sake, for the poor Church's sake, I cannot cease: and I would to God that God's Ministers were here Boanerges sons of thunder, to thunder out God's judgements against this horrible sin of sacrilege: And that all we who have any thing to do with any of these persons (how great soever) would q Isay 58.1. cry aloud against them, and not spare, that if it be possible they might be roused and awakened out of this same sin, which in many places causeth prophesying to fail, and consequently r Prou. 29.18. the people perish. Leave we now the Church, and come we to the Commonwealth, and there we shall meet with more of this bloody generation. First, such as my text here especially speaks of, corrupt judges and Magistrates, s Isay 1.23. Who judge not the fatherless, neither doth the widow's cause come before them; (as Amos speaketh) who t Amos 5.7, 12. & 6.12. turn judgement into wormwood and gall, and the fruit of righteousness into Hemlock: who afflict the just, take a bribe and turn aside the poor in the gate from their right. These the Prophet Zephaniah is not afraid to call u Zeph. 3.3. roaring Lions, and ravening Wolves. And our Prophet Isaiah being * Rom. 10.20. very bold, calleth them companions of thiefs x Isay 1.23. ; and why so? did they take purses by the highways? No, but they took bribes in their chambers: Every one loved gifts, and followed after rewards, etc. And (as the Prophet Hosea speaketh) they loved to say with shame, y Hos. 4.18. Give ye. Now I pray you, what difference is there between Give ye, and Deliver ye, except it be this; Give ye goeth often in chains of gold, whilst Deliver ye lieth in fetters of iron: before God there is no difference between thievery and bribery. I doubt not but this kingdom will afford as worthy judges and Magistrates as any Land or people in the world: And as justinian said, so with a safe conscience many of our Rulers may, They can lift up their hands clean to God; to the King; and to the Law: and make protestation with just and uncorrupt Samuel z 1 Sam. 12.3. , They have defrauded none, they have oppressed none. Yet I wish (and therein (I hope) do no man harm) that all could say so. Then would not justice be made a hackney to be backed for money, neither could a golden spur do any thing to bring her to the desired journey's end of injury and wrong. But oh the wickedness of these times! wherein with Solomon we may observe a Eccles. 7.15. many a just man to perish in his righteousness, and the wicked to prosper in their wickedness. Is a man well moneyed? then (saith the Proverb) he is too heavy to be cast: Pecuniosus damnari non potest. Cui vis est ius non metuit, ius obruitur vi. for what is wanting in the goodness of his cause, the greatness of the Fees will make up: So that the rich may say unto the poor, as Aesop's Wolf unto the Sheep, when they were in contention together; Thou hast a better cause than I, but I have stronger teeth than thou. Gaine and rewards be the Remora to the ship of justice: She cannot now be called the Speed, but the Delay. A Motion this Term, an Order next; and instantly all is crossed. A writ of Error puts all out of course. jethro was not pleased (as it seems) to see causes hang from b Exod. 18.14. morning to evening: had he lived in these days, how would it have grudged him to see them hang from Term to Term, from year to year? And the best causes to be used as sore legs are by unconscionable Surgeons, held long in hand, not for the difficulty of the cure, but for the gain thereof. The poor Client is fain to trudge up this Term, and next; emptying his purse with paying Fees to one and to another, and still the web of his suit is drawn out of a greater length, till he want waif to prosecute it; and so after all his pains and cost, is in the end enforced to let it fall: Or say he have the day, Maior est expensarum sumptus quàm sententiae fructus. Aelian. lib. 9 cap. 18. yet he makes no saving match, by reason the charges of his suit are greater than the costs that shall be awarded. Oh the uncertain events of suits, besides the trouble! I hope to see an end this Term of my suit, saith the poor bloud-drawne wretch; when alas, he sees no end the next Term, nor next after that; yea oftentimes, the next and next year is passed first: His suit is a suit of Durance, almost an everlasting suit. And thus while the poor oppressed runs to them, who should be as a c Isay 32.2. shelter from the wind, and a covert from the tempest: it oftentimes falls out, that (with the silly sheep running in a storm to the hedge or thicket) they are so ensnared amongst the thorns and briers, as that they can hardly wind and wrest themselves out without loss of wool and coat: what with delays, demurs, and a thousand tricks which money will find out; they lose their fleece, and carry away their flesh whole upon their backs with much ado. If this weather hold, many men will go nigh to be of the mind that Themistocles was sometimes of, who professed that if two ways were showed him, one to hell, and the other to the Bar; he would choose that which went to hell, and forsake the other. See then all you that are in place of justice, that you keep yourselves untainted of this sin. d Isay 33.15. Walk righteously, speak uprightly, despise the gain of oppression, shake your hands from holding of bribes, stop your ears from hearing of blood, and shut your eyes from seeing evil. 2. Merciless and cruel Landlords: who partly by racking and improving of old rents, and that without the old minds of our forefathers (I mean their charity) (for so it is lawful to improve them) partly by enclosing of Green's, Commons, Woods, (or other of the like) which appertain of right unto their tenants: partly by burdening them with carriages, and such like services more than was covenanted or agreed upon: and partly by making their leases void, when it pleaseth them; Pactum non pactum est, non pactum pactum est quod illis lubet. Plaut. so that a Covenant to day, shall be none to morrow; and that which is none now, shall be one anon; they oppress their tenants, grind their faces, and suck their bloods. The poor Farmer he is fain to endure the heat and burden of the day: he riseth early, goeth late to bed, eateth the bread of carefulness, and sitteth with many a hungry meal, not being able to spare a morsel of bread to others, nay hardly able to give food unto his family; and all that he does or can do, is but as a prey to his greedy Landlord, Good words, it may be, prayers, they shall sometimes have returned, as God help you; bless you; and give you good of it, etc. but if their prayers were worth a penny they would keep them to themselves; their tenants should not be troubled with them, And herein they are like Darius, who prayed for Daniel e Dan. 6.16. that God would deliver him, when he himself sends him to the Lion's den. These are Oppressors, and such ones as God hath sworn f Amos 4.2. to take away with hooks, and their posterity with fishhooks. 3. Engrossers; whose practice is to compass sea and land to get a commodity into their hands; which having once obtained, they set a price upon it as large as their own consciences: Or else hoard it up only to make a dearth without a scarcity. I deny not but it is lawful to buy the overplus of any commodity, and when men's turns are served in times of plenty, to take the residue (as joseph did) that in time of dearth he may have to help the Commonwealth, with some good and moderate gain to himself also: But these in stead of laying up to prevent a dearth, do hoard up to procure one; which time is the Engrossers day, wherein he doth enrich himself with the spoil of the poor. Against these very persons Amos thus prophesieth; g Amos 8.4, 5, 6. Hear this oh you that swallow up the poor, that you may make the needy of the land to fail; saying, when will the new moon be gone that we may sell corn? and the Sabbath, that we may set forth wheat, and make the Epha small, and the shekel great, and falsify the weights by deceit? and buy the poor for silver, and the needy for shoes; yea and sell the refuse of the wheat? They had long (as it may seem) kept up the corn for this purpose, that it might grow dear; and now they had a time to serve their turn in, and they must set it to sale in all haste, so that they thought the new moon and the Sabbath days appointed for Gods own service, too long until they were a selling: And now they intent to pray upon the poor, for they will sell little for much; lessening the measure, and enhancing the price. The poor shall buy the refuse dear, which is little worth, and sell themselves cheap, even in a manner for old shoes to pay for it. Here God sent corn, and the devil sent garners: Nay, in some sort they were worse than the very Devil himself: for he seemed to have some charity in him, when he would have had Christ, h Matth 4. to turn stones into bread, and so make a plenty in time of scarcity: but these endeavoured, what in them lay, to make a scarcity in the midst of plenty, turning bread into stones, a trick beyond the Devil. Are not these Oppressors? 4 Usurers, who may well be compared to the Timber-worme, which to touch is as soft as silk, but hath teeth so hard, as that it eats the Oak: Or like the Beaver, which biteth so sore, jul. Solin. cap. 23. as that he never looseth his teeth until he have broken the bones. It may be truly said of these, i Isay 59.7. Desolation and destruction is in their path: wheresoever they set foot, they make havoc of all. The Prophet Ezekiel doth hedge in this sin between Bribery and Extortion: k Ezek 22.12. In thee have they taken gifts to shed blood. Thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by Extortion, and hast forgotten me, saith the Lord: therefore I have smitten my hands at thy dishonest gain. And in another place we shall find, that, It and Oppression is made both one; l Exod. 22.25. If thou lend money to my people with thee, thou shalt not be an Usurer, thou shalt not oppress him. Thus by Gods own testimony these are Oppressors. Not unaptly may we compare the Usurer to the neither Millstone, which is slow and stirs not; he sits at home and spends his time in a devilish Arithmetic, in Numeration of hours, days, and monies, in Substraction from other men's estates, and Multiplication of his own, until he have made Division between his soul and heaven, and divided the earth to himself, and himself to hell. His Broker we may compare to the upper Millstone, (without which the neither Millstone may seem unprofitable) that is quick and stirring, and runs round: The Poor (like corn) who between both these is grinded unto powder. Surely it is for our sins that God suffers Usurers amongst us: It may be he suffers these a while, as he did the Canaanites in Israel, lest the wild beasts should break in upon them; lest pride and a full estate should spill men's souls: yet we may safely say of these, as josua did of those, they are pricks in our sides, and thorns in our eyes. Now the mercy of God rid us of them. Let them bring what Excuses, Apologies, Mitigations, Evasions, or Distinctions they possibly can invent: let them reply, Usury is no sin, many learned men are of this opinion: yet what are they the better, if God himself be not of the same mind those learned men are of? And let them tell me if their consciences can be so satisfied. Would not the greatest Usurer willingly give an hundred pound bag to be secured in this point? It is not safe wading fare in a questionable water. Oh yet that there were hope with any sayings to move, than I would spend some time, and take some pains in persuading these men, who deal altogether in letting out their money to men; their time to Mammon; their body to pining; their mind to repining▪ their soul to Satan: that they would fall to restoring, because the sin is retained until the gains of Usury be returned. Which saying though it seem hard, Non remittitur peccatum, nisi restituatur ab●atum. Aug. yet it is most true. And what though they should in so doing restore all they have? I would tell them as the Prophet did Amasiah, m 2 Chron. 25.9. The Lord is able to give thee more than this. A mansion in God's kingdom is worth all thy cash. But I speak to the belly that hath no ears. Show me the Usurer (except Zacheus) that ever repent truly: for as Humility is the repentance of Pride; so is Restitution of this sin. I doubt not but there are some, but they will be as dainty dishes in heaven, as Venison is on a Ploughman's table. Wherefore I will forbear any further dealing with these, and rather speak in general to all Oppressors of what kind soever; (and so hasten to an end) Let all such know as use any kind of injustice, vi or dolo, by force or fraud, against the poor and needy, who are no way able to withstand them, that they flay their skins off, they grind their faces; yea eat their very flesh, as sometimes that poor lean widow told Baldwin, Acts and Mon. pag. 233. an Archbishop of Canterbury (when she heard him boasting that he had never eat flesh in all his days) that he had eat up hers in taking away her Cow, whereby she lived. And let them call to mind the fearful woes that are thundered out against them for this sin. There is a n Isay 3.14, 15. Woe from Isaiah: a o jer. 22.13. Woe from jeremiah: a p Micah. 2.1, 2. Woe from Micah: a q Hab. 2.12. Woe from Habbakkuk. Woe and alas then, that such can be secure. Oh that such would now at length call themselves to account for their oppressions, that some remorse might be wrought in their hearts, if it were possible! Such as these in former times have been executed, Stow in his Summary. as thiefs are now amongst us. Catillus, a British King, hung up all oppressors of the poor: And after him King Edward (commonly called good King Edward) banished such the Land: Glanuil. lib. 7. de leg. & consu. Angl. cap. 37. Extra deal Tur. cap. Quia in om. And by the ancient Laws of England the goods of oppressors, dying without restitution, were forfeit to the King, and all his lands unto the Lord of the Town. And it is apparent by the Canon-law, that heretofore they have been denied Christian burial. Were the same laws still in force, undoubtedly it would be a good restraint. And yet what is all this to expulsion out of God's Kingdom? Oh that these would bethink them of that dreadful day of reckoning, and of that terrible sentence which shall be then denounced; r Matth. 25.41. Depart you cursed into everlasting fire, prepared for the Devil and his angels. There is the Rejection. Verse 42. For, I was an hungry, and you gave me no meat: I was thirsty, and you gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick and in prison, and ye did not rele●ue me. There is a Reason of their Rejection. Oh then how fearful will their case be, against whom the judge may thus proceed in sentence? Depart from me you cursed into everlasting fire, prepared for the Devil and his angels: for I had meat, and by force you took it from me: I had drink, and you spoiled me of it: I had a house, and you thrust me out of doors: I had clothes, and you pulled them from my back: I was in health, and you made me sick: I was at liberty, and you imprisoned me. For if by that sentence they be damned, who have not done the works of mercy; much more shall they be damned, who have acted the works of cruelty. If by that sentence they be damned, who have not succoured nor relieved the poor; much more shall they be damned, who have oppressed and crushed the poor. To wind up all in a word (and so to turn the use from Reprehension to Exhortation) s 1 Thess. 4.6. Let no man from henceforth oppress nor defraud his brother; for the Lord is the avenger of all such things. Let us all so carry ourselves, as that with blessed Paul we may glory as he did: t 2 Cor. 7.2. We have wronged no man; we have consumed no man; we have defrauded no man. And so I leave this (which especially respects the Agent) and come to what remains, which especially respects the Patient. Behold a cry] i. of the poor and needy; Text. of the fatherless and widow, and such as were oppressed. Here we see, The eyes of the oppressed ascend up into the Almighty's ears. He hears their groans, Doctr. God hears the cries of the oppressed. and beholds their grievances. The Lord told Moses as much when he called him to be the deliverer of his people Israel; u Exod. 3.7. I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters, for I know their sorrows. Now therefore behold, Verse 9 and Cap. 2.23, 24 the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. Afterwards when God forbade his people to oppress the stranger, fatherless, and widow, he addeth this as a reason, * Exod. 22.23. I will surely hear their cry. job avoucheth as much as I have delivered, x job 34.28. They cause the cry of the poor to come unto him, and he heareth the cry of the afflicted. So doth the Psalmist, y Psal. 34.17. The righteous cry, when he is thus oppressed, and God heareth him. S. james likewise confirmeth it; z jam. 5.4. Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabbath. Reas. 1 And how can it be otherwise? For mark our blessed Saviour's own argument, a Luke 18.4. If importunate clamour prevail with the unjust judge, who neither regardeth man nor feareth God: shall not God much more avenge his own elect ones that cry day and night unto him, for the wrong that is done unto them, through the oppression of the mighty: I tell you (saith our Saviour) though he forbear long, yet at length he will do it. Reas. 2 David furnisheth us with another Reason: b Psal. 68.5. A father of the fatherless, and a judge of the widow is God in his holy habitation. These are his Clients, he hath taken them into his protection; he is become their judge; and c Gen. 18.25. shall not the judge of all the world do right? Use 1 This nearly concerns both oppressors, and the oppressed. As for oppressors, they had need be well advised what they do: for if they continue in their cruelty, the poor must needs sigh and cry, and God will hear them; which if he do, he will cause their oppressors to hear of him: d Psal. 10.17. He will judge the fatherless, and the oppressed, that the man of earth may no more oppress. Or suppose that they themselves cry not, but e Lament. 3.27, 28, 29. sit down by it, and thrust their mouths in the dust, f Psal. 39.9. swallowing their grief with silence, yea praying for them, g Psal. 109.4 Acts 7.60. Luke 23.34. who persecute and oppress them, rather than putting up any bill of complaint to God against them; yet the sin itself will cry, though they be silent. Clamitat in coelum vox sanguinis & Sodomorum, Vox oppressorum, merces retenta laborum. Every sin indeed hath its voice to discover itself to God (saith one h Omnis namque iniquitas apud secreta Dei iudicia habet voces s●●s. Greg. Mor. 5. cap. 8. :) and not a voice only, but feet also, yea and wings too, to make way and speed into heaven for vengeance: but yet there are four sins, and but four (as is observed i Aquin. in jac. 5.4. ) mentioned in Scripture, that are said to cry. The first is Homicide, murder or manslaughter, whereof Almighty God thus speaketh unto Cain, k Gen. 4.10. The voice of thy brother's blood crieth unto me from off the earth. The second is Sodomy, a sin against nature, whereof the Lord speaketh thus unto Abraham, l Gen. 18.20. Because the cry of Sodom and Gomorrha is great, and because their sin is exceeding grievous, I will go down now and see whether they have done altogether according to the cry which is come unto me. The third is this of Oppression, as the places before quoted show; as also that of Habakkuk m Hab. 2.11, 12. , where the very timber and stone from the building that is founded upon falsehood and oppression, is said to cry for vengeance from heaven. The fourth is, The keeping back of the labourer's hire, as that place even now brought out of S. james n jam. 5.4. for the proof of our point, witnesseth. These sins are not only vocal, but importunate, they will have no nay, but hale down judgements upon the heads of the miserable authors, and wretched actors of them. So than it is impossible for oppressors to escape unpunished: and however vengeance may seem limpingly to pursue them, yet it will overtake them in the end without repentance hinder. As for the poor oppressed, this may serve for their Use 2 comfort; and it may teach them patience. He that is overswayed with might against equity & right in some one Court, yet is not out of heart nor hope so long as he may appeal to some other that is higher; especially if he be persuaded of the integrity and uprightness of that judge to whom he makes Appeal. Art thou then wronged and injured by the mighty? yet be not discouraged, for though thou canst have no help at man's hand, yet there is a higher to whom thou mayst appeal, even God in his holy habitation, who beholds thy troubles, hears thy sighs, bottles up thy tears, is acquainted with all thy griefs, and will right thy wrongs: o Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him at liberty from him that puffeth at him. Hear this you fatherless and widows, you poor and needy ones: and albeit these mighty Nimrods' ride over your heads, p Psal. 66.12. and blow upon your backs, making long furrows there, and thus wound your flesh, yet let them not wound your patience; but q Isai. 35.3. let your weak hands be strengthened, and your feeble knees confirmed: for behold your God will come with vengeance, your God will come with recompense. Commit therefore your cause to him who judgeth righteously; and see you assuage your grief and sorrow when you are thus oppressed. He will come, he will come assuredly in due time; he will come and deliver you from out the paws of the bloodthirsty and cruel man. Though Passion therefore possess your bodies, yet let r Luke 21. Patience possess your souls. And now for the Ecce, which is here twice used, Behold oppression, Behold a cry: once using it is not enough; Bernard. Vega. Behold, and behold again. One calls this a starry note. Another compares it to a hand in the margin of a book pointing to some thing of great succeeding consequence. Pontan. Another compares it to the sounding of a trumpet before some proclamation. Another to the ringing of a bell before the Sermon of some famous Preacher. And indeed as often as it is used (for it is used six hundred times in Scripture) it is never used but in matters of great moment, worthy of our deepest and most serious observation, being still put for a word of wonder and note of admiration. So here; Behold the wonderful and unspeakable mercy and goodness of the Lord towards this his Vineyard: how great things he had done for it, and what means he used for the prosperity and welfare of it; yea in every one of the former particulars behold it. Again, behold the horrible ingratitude of this his Vineyard: Ingratitude in its full proportion, with all the dimensions of its ugly stigmatic form, in it behold. Yea we may move attention from this word to all that hath been said: For there is nothing in this Song, but deserves to have this Character Behold to be stamped on it. Consider well of all this Scripture; examine every parcel; let not one jod or tittle pass away unregarded. God hath commended, yea recommended what is here taught unto us with this remarkable note, Behold, yea behold again. See therefore that you have been here present with your minds, as well as with your bodies. And all you that are here present, behold from the highest to the lowest, for it deserves deep pondering upon. s Matth. 13.9. Let him that hath ears to hear, hear: And t & 24.15. let him that readeth consider. Even so u 2 Tim. 2.7. consider we what hath been said, and the Lord give us understanding in all things. FINIS. AN ALPHABETICAL Table, for the readier finding out the chief and most material things contained in this BOOK. A GOd cannot fail of his end in any of his Actions. Pag. 139 Affections of people must be wrought upon by God's Ministers. 58 Afflictions are God's Winepress. 132 Not to be bettered by our Afflictions is dangerous. 199 Gods holy hand is in all Afflictions. 223 Both the time, measure, and end of our Afflictions are ordered by God. 224 Why God doth use wicked instruments in the Afflicting of his people. 225 How we may look upon second causes in our Afflictions. 229 God is to be sought unto when we are Afflicted. 230 They do not disable us from being God's children. 236 Amoz the father of Isaiah, and Amos in the number of the small Prophets, not both one. 16 The Angels watch for the godly man's safety. 111 Application, is the life of Doctrine. 278 Arrogancy, a sin to be avoided. 101 Attendants of the godly honourable. 121 Authority must be showed for what Gods Ministers do deliver. 64 B BArren Professors are good for nothing. 79 The world is full of such. 159 Man degraded beneath the Beasts. 85 Names of Beasts given to the wicked. 254 Behold, how often used in the Scriptures. 318 It is ever used in matters of importance. ibid. The abuse of God's Blessings causeth the Lord to deprive us of them. 238 Pray for a sanctified use of them. 166 Bribery is no better than thievery. 308 Busie-medling dangerous. 101 C CHildren are not saved by the faith of their parents. 289 They should be thankful for religious Parents. 295 Gods own Children chastised. 231 The Church weak in itself. 79, 112 She is as a Garden enclosed. 73 It stands in need of daily looking to. ibid. She is exposed to many dangers. 74 She is dear unto the Lord. 75, 93 She is but one. 76, 99 The more the Church is afflicted, the more she flourisheth. 78 She is outwardly black, but inwardly glorious. ibid. It is her privilege, that God is her keeper. 89 Why the Devil seeks to persecute her, 93 She may be corrupted with Idolatry. 95 Church in England not to be forsaken for some wants. 97 Which the Papists make to be the Catholic Church. 99 Her enemies are but weak. 245 The miseries of the Church should move us to pity her. 265 Christ only deserves our love. 61 Members of the Church receive the sap of grace from him. 76 All that are in the Church are not truly incorporated into Christ. 77 Comparisons may lawfully be used. 82 Company of the godly to be frequented. 55 Man's Conscience shall justify Gods proceed. 182 The Conscience shall one day be awakened. 183 The Checks of it not to be neglected. 183, 198 Contention and discord, the beginnings of war. 264 Conversation of Christians should be such as that our adversaries may justify it. 185 The Creature is become man's Schoolmaster. 86 A double use to be made of them. 88 They are a defence for the godly. 111 They are Gods hosts. 286 All of them are against the wicked. 287 The godly Conquer when they seem conquered. 253 God remembreth mercy in his Corrections. 257 D DEath of the godly, a forerunner of judgement. 213 Necessity of God's Decree, no excuse for wickedness. 196 Discipline not wanting in our Church. 97 It is not of the essence of the Church. 133 Dignity of the godly very great. 121 The Devil hath not power over any creature but by God's permission. 246 How he is the God of this world. 282 Authors of Division in the Church, sin fearfully. 102 We must receive nothing for Doctrine but what is grounded on Scripture. 165 Dowry, great, given by Christ to his Spouse. 62 Diversity of gifts given by God for the good of the Church. 16 E EArthly things afford heavenly instructions. 83 We may make resemblances betwixt things Earthly and heavenly. 82 What Errors make a Church to be no Church. 98 Envy, a sin unnatural. 101 The way how to become Excellent. 125 The wicked Excuseless. 194 Excommunication a grievous censure. 115 Not to pass for small trifles. 116 F FAith is the root of other graces. 147 Personality of Faith needful. 149 Families to be purged of profane persons. 119 Famine, how grievous at the destruction of jerusalem. 259 Our own Faults propounded in another's person soon espied. 6 Nothing to be attributed unto Fortune. 227 Fruit, bring forth to God. 94 By bearing Fruit we glorify God. 104, 142 Such as are Fruitful, shall grow more fruitful. 106 Gods cost on us should move to Fruitfulness. 136 Every creature is in it kind Fruitful. 138 Fruitfulness of a Christian the groundwork of prosperity. 139 If we be Fruitful, there is no Law against us. 140 It is high time we should bring forth Fruit. 141 We must first be transplanted and set into Christ before we can bear Fruit. 143 Such as are in Christ bring forth Fruit incontinent. 144 The properties of good Fruit. 149 G Garrison, strong about the godly. 112 The Godly are run to in the day of trouble. 80 God is the Protector of his people. 111 He is the husbandman of his Church. 89 God is not the Author of sin. 194 The Godly to be esteemed above others. 124 They exceed all others in growth in grace. 77 God hath little Glory in the world. 34 Gods Glory should be our aim in all our actions. 32 The Godly prefer it before their own salvation. 35 By Glorifying God we bring glory to ourselves. 36 judgements fearful on such as rob God of his Glory. 36 We ought to Grow in grace. 105 H HOw God Hardens. 194 The godly Hated, and why. 93 Hearers must be careful what they receive for Gospel. 65 They may not rashly censure their Teachers for some disabilities. 271 They must pray for them. 272 Hearers must suffer the word of application as well as of doctrine. 280 They may not find fault with their teachers for their plainness. 83 Heavens are diligent, learned, and Catholic Pastors. 34 Humane testimonies may lawfully be alleged in Sermons. 14 God Husbands his people. 89 Husbandry a commendable vocation. ibid. Submit ourselves to God's Husbandry. 91 How to know whether God hath Husbanded the heart. 90 Hypocrisy in the end shall be discovered. 133 Humility and tenderness of heart to be laboured for. 145 I IDolaters; not to be familiar withal. 118 Ignorance, no good plea. 86 Impropriations held by an improper title, where some objections answered. 304 Engrossers are oppressors. 311 Irreligious persons enemies to King and State. 128 Isaiah a noble Prophet, and eloquent, together with his death. 2 He fainted not in his function. 3 He was of Christ's kindred. 9 judgements of God diverse ways foretold. 212 The way to prevent God's judgements, is to judge ourselves. 184 justice in our dealings, the touchstone of true Religion. 298 K KIndred of the godly, noble. 120 Kingdom weakened by sin. 242 Knowledge of God, a means to love God. 53 Sins against Knowledge, fearful. 199 L Landlord's, many are oppressors. 310 Lawsuits are durable. 309 No Law against the godly. 140 Leaves of profession, not enough. 146 Love God before all. 53 Christ only deserves our Love.. 61 How our Love to God may be discovered. 42 The way to bring our hearts to Love the Lord. 53 We may not answer God in any thing except in Love.. 54 Lewd Life of a Professor dishonours God. 37 Sinful Lusts overshadow the soul. 146 God is the absolute Lord over all. 282 M MAgistrates, as the head, should govern wisely. 100 Private persons may not meddle with the office of Magistrates. 101 Magistrates should back the Ministers of the Word with the use of the temporal sword. 116 Meekness to be showed in our dealing with sinners. 175 Sins against the Means, fearful. 197 The more Means, the more obedience doth God expect. 270 To contemn the Means, grieves the Lord. 200 No Means can reclaim the wicked. 201 Means contemned, causeth the Lord to deprive us of them. 267 Means to bring our hearts to love God. 53 Means to make us fruitful. 143 It is fearful to make ourselves Merry with others sins. 202 Ministers are builders, stewards. 279 Wherein they must show themselves faithful. ibid. They must be painful in their function. 109 They must woo for Christ. 58 They must deliver nothing but by warrant from God. 64 They must attend their callings. 67 They should be well provided for. 68 They are the subordinate Husbandmen of the Church. 89 Idle Ministers like Harlots. 108 Ministers must seek to God for ability to discharge their function. 273 They may not be discouraged so as to surcease their pains. 11 Their life is a spiritual piscation. 11 They are not to be blamed though they sometimes alter their method. 13 They serve the greatest Master, and are employed in the greatest work, and shall have the greatest wages. 18 Motives to fruitfulness. 138 Motives to singing. 28 Motives to seek after God's glory. 33 N A Good Name how to get. 125 Good Names profit not without grace. 292 They should be a spur to goodness. ibid. Under a holy Name to lead an unholy life, is a kind of sacrilege. 293 Negative divinity not enough. 159 No goodness comes from Nature. 289 O OBedience is to be given to all God's precepts. 156 Particulars wherein we are to show our Obedience unto God 284 Omission of good duties, damnable. 159 Oppression, a sin against Race, Grace, and Place. 301 Oppressors, how heretofore punished. 314 God hears the groans of the Oppressed. 315 P Parent's, to give thankes at meat, and not their children for them. 151 Good Parents may have lewd children. 288 Their duties towards their children. 290 Parents are not too rashly to be censured for the lose carriage of children. 291 Wicked Parents disgrace their children. 294 Papists, their positions dissolve all bands of humane fellowship. 117 Their practices agreeable to their positions. 118 Their bloody cruelty. 255 A fearful sin to abuse God's Patience. 220 Gods Patience should teach us Patience. 222 Our Peace so long enjoyed a great blessing. 262 Our works are to be brought to Perfection. 154 Perseverance in good, needful. 157 Presence of God still to be remembered. 54 God's Proceed are all just. 180 No Privilege will be are us out, if we take liberty to sin. 189, 235 Privileges of those who love God. 56 Poesy is a commendable Art. 23 Professors outward carriage, if holy, doth much good. 80 The lewd life of a Professor doth highly dishonour God. 37 Prophecies of the Prophets, how kept. 1 Before God doth Punish he giveth warning. 211 Why God suffers the wicked to run on without Punishment. 268 Why God Pun sh the wicked, for doing that work he emploies them in. 226 Purposes made (for the most part) like our Holiday Eves. 155 Q GOd fell not to Questioning until man fell to sinning. 190 Gods Questions tend for the most part to convince the conscience. ibid. R THe godly come of noble Race. 120 Rage of the wicked limited. 250 Diversity of Religion dangerous in a kingdom. 114 Religion is the strength of our Land. 130 Rhetoric lawful to be used. 296 Rich men rarities in heaven. 110 Riches, to be esteemed in themselves as blessings. ibid. Why they are called the Mammon of unrighteousness. ibid. Rome, her first foundation laid in blood. 255 Whether it be a true Church. 98 Rules to be followed in using Parables and Allegories. 83 S Safety of the godly very great. 250 To live in Safety, keep in with God. 249 Saints allotted by Papists to all countries, except England. 287 Security of the wicked, blockish stupidity. 244 Separation not to be made from our Church for some blemishes. 96 Senses of God troubled with man's sin. 170 Sin corrupteth all things. 165 Every Sin belcheth forth an evil savour. 171 It is a makebate. 186 It breaks our Covenant with God. 241 It deprives us of God's protection. 240 It weakens a Kingdom. 242 It hath both voice, feet, and wings, to hasten judgement. 316 Four Sins in Scripture said to be crying sins. 317 Sins of weakness punished, much more shall sins of wickedness. 235 Things sinful afford resemblances to admonish of duty. 85 Singing Psalms or other holy songs lawful. 26 Directions how to Sing. 29 Few Sing but they take God's name in vain by their singing. 31 Three kinds of Songs in use amongst the jews. 8 Sodom what it was, and what it is. 169 By our Speeches our love we bear to God will be discovered. 49 Four Suitors that seek to get the soul 59 No Suitor should speed but Christ. 60 Superiors must remember they have a Superior. 285 T DVties of the second Table to be especially regarded. 298 Time is to be observed for doing good. 153 Some good duties are at some times unseasonable. 154 Tongue, the Interpreter of the mind. 49 Toleration of Idolaters, unlawful. 113 The godly, though not preserved from Troubles, yet preserved in them. 252 Why Trades are called Crafts and Mysteries. 283 Truth of God withhold not in unrighteousness. 199 V THe Church compared to a Vineyard in diverse respects. 73 Verse, comprehends much in a little. 24 Verse better remembered than prose. 5 Unity ought to be in the Church. 100 That Unity be maintained, what must be avoided. 101 The wicked are Unthankful to God. 162 Vows, not to be broken. 198 Usurers like the Timber-worme, and like the neither Millstone, and their Brokers like the upper. 312 They will be Venison in Heaven. 313 W War, a heavy judgement. 263 Waters of the Sanctuary needful to further our growth in grace. 145 Weakness of grace should not discourage, if there be true grace. 161 Wealthiness and Wickedness not ever conjoind. 109 Wicked, they shall not ever remain within the Church. 105 Wicked preserve the godly, as chaff doth the Corne. 111 They charge the godly to be the troublers of the State when it is themselves. 129 They turn Gods best blessings into poison. 165 They cannot please God. 171 They have no peace with him. 187 They shall not escape God's wrath. 233 They lie open to all dangers. 243 Witches are the Devil's drudges. 248 The Devil cannot do harm to any, to gratify a Witch. 247 Works testify, though not justify. 51 The godly abound in good Works. 81 Words of a Christian are of a healing nature. 80 Word preached is a Winepress, and doth discover what is within the heart. 131 Word never preached in vain. 167 Our Works should be works of the Spirit. 152 The best Works of the wicked are offensive to God. 170 World not to be loved if we would love God. 55 Worship of God is the glory and strength of our Land. 128 FINIS.