God euer riseth in its ruine Sanguis martyrum est semen Ecclesiae prospereth in its persecution The bloud of Martyrs is but the seed of it and the chopping off their heads but as the pruning of this Vine And as Ioseph said so may euery true Christian say The Lord hath made me fruitfull 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 Barke or Rinde let vs compare them we see that the Barke of the Vine seemeth more withered dry than the Rinde or Barke of any other Tree whateuer yet it hath plenty of sap and abundance of moisture vnder it Thus the Church of God seemes blacke and deformed outwardly to the worlds eye which onely beholdeth and iudgeth the Rinde by reason of the scorching heat of persecution yet she is inwardly glorious and beautifull for there the inuisible graces of Faith Feare Hope Loue Patience Holinesse are hid This shewes the Psalmist Psal 45.13 The Kings Daughter is all glorious within and the Church maketh this confession of her selfe t Cant. 1.5 6. I am blacke but comely oh ye Daughters of Ierusalem as the tents of Kedar as the curtaines of Soloman And this is the cause that her mothers children looke vpon her and are angry with her In the Wood let vs see what likenesse we can finde 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 weake that it cannot beare vp it selfe without a stay or prop. Thus the Church of any society is least able to helpe it selfe it cannot stand against a storme without the prop of Gods protection by reason of her naturall weaknesse It is u Isay 33. a weake tent in it selfe not fortified with any wals A small flocke of sheepe very impotent and feeble * Zeph. 3.12 An humble and poore people yea a very worme for so the Lord calleth her x Isay 41.14 Vers 10. Feare not thou worme Iacob and ye men of Israel I will helpe thee saith the Lord Feare thou not for I am with thee bee not dismaied for I am thy God I will strengthen thee yea I will helpe thee yea I will vphold thee c. Thus Gods y 2 Cor. 12.9 strength is made perfect in the Churches weaknesse by his power is it sustained on her beloued she is z Cant. 8.5 faine to leane comming out of the wildernesse of this world The Altar of the Sanctuary which at the base had Lions of brasse for supporters of it we may well thinke was a type of this Secondly vnlesse it beare grapes it is the vnprofitablest wood of any a Ezek. 15.3 Sonne 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 bee taken thereof to doe any worke Or will men take a pinne of it to hang any vessell thereon Vers 5. Behold when it was whole it was meet for no worke c. Thus the wood of this plant is meet for no vse being cut downe or taken from the root it is only fit fewell for the fire This is the condition likewise of all barren and fruitlesse professors they are good for nothing but to be fewell of Gods wrath But of this hereafter In the Leaues likewise the resemblance is excellent 1. the leaues of the Vine are good for shadow b Hos 4.13 euery thing delights in the heat of Summer to harbour vnder their shade And thus howeuer 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 runne to them for shelter Thus Pharaoh and his Courtiers in the euill day can send for Moses and Aaron c Exod. 9.27 and desire them to pray vnto the Lord that there bee no more mighty thunders and haile c. So d 1 Sam. 24.21 Saul in foule weather runnes to Dauid and Ieroboam e 1 King 13.6 to the man of God Belteshazzer f Dan. 5.12 13. to Daniel Zedekiah g Ier. 37.3 to Ieremiah the foolis h Mat. 25.8 Virgins to the wise These besides many more that might be reckoned haue found the best harbouring to be vnder their shade and that no leaues could so well keepe off a storme of vengeance as these leaues could Themistocles though he were banished in peace yet he was sent for home in warre And so the godly though they bee passed ouer in the dayes of pride yet when the showres of Gods wrath shall fall then they and their shadow shall be more regarded 2. The leaues of the Vine are good for medicine they are very profitable and of excellent vse 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 leafe thereof for medicine Thus the very outward profession of a Christian the very leaues and outward carriage of the godly is for medicinable vse hereby many haue beene healed thousands haue beene wonne to k 1 Pet. 2.12 a loue and liking of the truth Thus Lucianus an ancient Martyr perswaded many Gentiles vnto the faith by his graue countenance and modest disposition insomuch that as it is recorded Maximinus that persecuting Emperour durst not looke him in the face for feare he should turne Christian And so mention is made by Beda l Eng. Hist lib. 1. cap. 7. of one Albane who receiuing a poore persecuted Christian into his house and seeing his holy deuotion and sweet carriage was so much affected with the same as that hee became an earnest professor of the faith and in the end a glorious Martyr for the faith And so their words they haue 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 vnto the hearers as the Apostle speaketh p Psal 37.30 The mouth of the righteous will speake of wisdome saith Dauid and his tongue talketh of iudgement They are sometimes perswading 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 workes q 1 Cor. 15.58 being filled with the fruits of righteousnesse r Phil. 1.11 as the Apostle speaketh to the
taught and say Thou hast well said in all that thou hast spoken but now marke your duties for if this be so then ought you so to prouide for your Ministers and their families as that they may haue no cause to diuert their studies In 1. ad Tim. A necessary liuing saith Chrysostome ought plentifully to be ministred vnto your Teachers lest they should be discomfited and that they might not depriue themselues 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-deseruing Ministers are of necessitie compelled to leaue studying of Sermons and studie for bread to put in their owne and childrens mouthes What Vocation is there in this land honest in it selfe and industriously followed by the professors of it wherein a man may not liue and leaue well behinde him for the maintenance of such as shall â—ome after Dat Galenus opes dat Iustinianus honores except only in the Ministerie Physicke and Law bring wealth and honour but Learning followes Homer with a staffe and wallet the studie of Diuinitie brings contempt and beggerie Looke how it was with the Iewes vnder the tyrannie of Egypt Exod. 5. so is it now with vs when we should make bricke worke in our profession we are enforced to gather straw seeke out for sustenance and yet if our tale of bricke be not made vp we are cried out vpon for being idle But God heares our cries and will one day plead our cause In the meane time let such places and Parishes as would haue their Ministers thus to follow close their callings see that they so prouide for their certaine maintenance as that they may without distraction follow it We haue done with the Prooem Now we come to the Poem or Song it selfe My welbeloued hath a Vineyard in a very fruitfull hill Text. c. Wherein is set forth Gods great loue towards his people Israel and Iudah and their horrible ingratitude and disobedience towards him together with their fearefull and finall ruine for that their disobedience All which is darkly and obscurely propounded vnder a continued similitude or allegorie of an vnprofitable 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 Generall 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 Winepresse forasmuch as these parts are not followed by him and are diuersly interpreted by Expositors By Hill some vnderstanding the field of this world others the citie of Ierusalem which was higher than all other Cities and the Countrie thereabouts And others the Land of Canaan a land flowing with milke and hony By Fence or Hedge some vnderstand the Law which was giuen by Moses whereby the people of Israel were fenced in and kept within compasse Others the Couenant which God made with his people the Iewes wherwith he did hedge them in vnto himselfe to be his peculiar people And others vnderstand thereby the Diuine protection by which as by an hedge the Lord did continually protect his people By Stones some vnderstand their wicked Kings Saul Ahab and the rest who by their wicked practises did hinder the growth of Gods 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 vnderstand thereby all kinde of Idolatrie Errors Abominations which the Lord purged his people from And there are some others who by stones vnderstand the Wall wherewith the Lord did make the fence or hâ—dge and that because the y Sakal in Piel word here vsed signifieth as well to build with stones and gather them together for that end as to remoue stones By the choice Plant some would haue the Lord Iesus 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 Iehudah but a Vine or Plant and the man of Iudah not the men of Iudah Others vnderstand thereby the best and choisest persons amongst that people especially them of the house of Iudah as Dauid Solomon and the rest whom God had chosen and endued with an excellent measure of his Spirit for rule and gouernment and others vnderstand it more largely for the whole body of that people the stems and branches of Abraham Isaak Iacob those honourable Plants By Tower some vnderstand their Prophets Priests and Princes whom the Lord gaue vnto them to watch as out of a tower ouer them for their good Others would haue vs vnderstand thereby Ierusalem that great Metropolitan Citie of the Iewes And others the Temple which was built therein By Wine-presse that was therein some doe vnderstand 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 vpon them for their sinnes And others vnderstand thereby the Altar in the Temple vpon which they did offer vp their sacrifices and oblations Thus we see the diuersitie of opinions concerning these particulars and the variety of paths wherein our Interpreters walke so that it is no easie matter to take the right yet amongst all I had rather follow them who by this fruitfull Hill vnderstand the Land of Canaan For of it the Scripture thus speaketh a Deut. 11.9 11 12. The Land whither you goe to possesse it is a land of hils and vallies and drinketh water of the raine of heauen A land which the Lord thy God careth for the eies of the Lord thy God are alwaies vpon it from the beginning of the yeere euen vnto the end of the yeere A good land and large flowing with milke and honie By Fence or Hedge his mightie protection whereby he defended and preserued his people from all their enemies This was that hedge which the Lord made about b Iob 1.9 Iob and about his house and about all that he had on euery side And this hedge did the Lord promise to make about c Zach. 2.5 Psal 90. Ierusalem so that none should hurt it Of which Fence reade at large Psal 90. By Stones the Canaanites and Hittites of whom Dauid thus speaketh d Psal 44.2 Thou didst driue 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 Iohn Baptist speaketh when he telleth the Iewes bragging they had Abraham to their father f Matth. 3.9 that God is able of these stones to raise
of heart nor hope so long as he may appeale to some other that is higher especially if he be perswaded of the integritie and vprightnesse of that Iudge to whom he makes Appeale Art thou then wronged and iniured by the mighty yet be not discouraged for though thou canst haue no helpe at mans hand yet there is a higher to whom thou maist appeale euen God in his holy habitation who beholds thy troubles heares thy sighes bottles vp thy teares is acquainted with all thy griefes and will right thy wrongs o Psal 12.5 For the oppression of the poore for the sighing of the needy now will I arise saith the Lord I will set him at libertie from him that puffeth at him Heare this you fatherlesse and widowes you poore and needy ones and albeit these mighty Nimrods ride ouer your heads p Psal 66.12 and plow vpon your backs making long furrowes there and thus wound your flesh yet let them not wound your patience but q Isai 35.3 let your weake hands be strengthned and your feeble knees confirmed for behold your God will come with vengeance your God will come with recompence Commit therefore your cause to him who iudgeth righteously and see you asswage your griefe and sorrow when you are thus oppressed He will come he will come assuredly in due time he will come and deliuer you from out the pawes of the bloud-thirstie and cruell man Though Passion therefore possesse your bodies yet let r Luke 21. Patience possesse your soules And now for the Ecce which is here twice vsed Behold oppression Behold a cry once vsing it is not enough Bernard Vega. Behold and behold againe One cals this a starrie note Another compares it to a hand in the margent of a booke 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 vsed for it is vsed six hundred times in Scripture it is neuer vsed but in matters of great moment worthy of our deepest and most serious obseruation being still put for a word of wonder and note of admiration So here Behold the wonderfull and vnspeakable mercy and goodnesse of the Lord towards this his Vineyard how great things he had done for it and what meanes he vsed for the prosperitie and welfare of it yea in euery one of the former particulars behold it Againe behold the horrible ingratitude of this his Vineyard Ingratitude in its full proportion with all the dimensions of its vgly stigmaticke forme in it behold Yea we may moue attention from this word to all that hath beene said For there is nothing in this Song but deserues to haue this Character Behold to be stamped on it Consider well of all this Scripture examine euery parcell let not one iod or tittle passe away vnregarded God hath commended yea recommended what is here taught vnto vs with this remarkable note Behold yea behold againe See therefore that you haue beene 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 deserues deepe pondering vpon Å¿ Matth. 13.9 Let him that hath eares to heare heare And t 24.15 let him that readeth consider Euen so u 2 Tim. 2.7 consider we what hath beene said and the Lord giue vs vnderstanding in all things FINIS AN ALPHABETICALL Table for the readier finding out the chiefe and most materiall things contained in this BOOKE A GOd cannot faile of his end in any of his Actions Pag. 139 Affections of people must be wrought vpon by Gods Ministers 58 Afflictions are Gods Winepresse 132 Not to bee 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 vse wicked instruments in the Afflicting of his people 225 How we may looke vpon second causes in our Afflictions 229 God is to be sought vnto when wee are Afflicted 230 They doe not disable vs from being Gods 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 mans safety 111 Application is the life of Doctrine 278 Arrogancy a sinne to be auoided 101 Attendants of the godly honourable 121 Authority must bee shewed for what Gods Ministers doe deliuer 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 giuen to the wicked 254 Behold how often vsed in the Scriptures 318 It is euer vsed in matters of importance ibid. The abuse of Gods Blessings causeth the Lord to depriue vs of them 238 Pray for a sanctified vse of them 166 Bribery is no better than theeuery 308 Busie-medling dangerous 101 C CHildren are not saued by the faith of their parents 289 They should bee thankfull for religious Parents 295 Gods owne Children chastised 231 The Church weake in it selfe 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 deare vnto the Lord. 75 93 She is but one 76 99 The more the Church is afflicted the more she flourisheth 78 She is outwardly blacke but inwardly glorious ibid. It is her priuiledge that God is her keeper 89 Why the Deuill seekes 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 bee the Catholike Church 99 Her enemies are but weake 245 The miseries of the Church should moue vs to pitty her 265 Christ only deserues our loue 61 Members of the Church receiue the sap of grace from him 76 All that are in the Church are not truly incorporated into Christ 77 Comparisons may lawfully be vsed 82 Company of the godly to be frequented 55 Mans Conscience shall iustifie Gods proceedings 182 The Conscience shal one day be awakned 183 The Checks of it not to be neglected 183 198 Contention and discord the beginnings of warre 264 Conuersation of Christians should bee such as that our aduersaries may iustifie it 185 The Creature is become mans Schoolemaster 86 A double vse to be made of them 88 They are a defence for the godly 111 They are Gods hoasts 286 All of them are against the wicked 287 The godly Conquer when they seeme conquered 253 God remembreth mercy in his Corrections 257 D DEath of the godly a forerunner of Iudgement 213 Necessity of Gods Decree no excuse for wickednesse 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 Deuill hath not power ouer any creature but by Gods
not bee but wee would be zealous for the Lord. It is a cold loue that is not heated with this fire When men can disgest oathes and blasphemies as easie as the Ostridge iron and see God to be dishonoured without indignation let them conclude loue is wanting That same Spirit that descended first vpon the Lord Iesus o Matth. 3.16 in the similitude of a Doue descended afterwards vpon his Apostles p Acts 2.3 in the similitude of fire As in some things we should be meeke and patient so in other things hot and earnest Meeknesse in our owne causes but in Gods zeale and feruencie doth well And thus wee haue seene the first rule of triall wherein I haue beene somewhat large though I hope not ouer-large forgiue all good faults breuity in the next shall make amends The second way for the discouery of our loue 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 niggardnesse the worldling of his wealth the voluptuous of his pleasures the ambitious one of his honours and preferments And whatsoeuer a man loueth most that will hee take his greatest ioy in talking of Nauita de ventis de tauris narrat arator c. What commendation shall you heare the Huntsman giue of his Dogge The Faulkner of his Hawke 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 ghesse at the hearts meaning If the loue 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 loue of God Å¿ Psal 119.164 in Dauids heart that fild his mouth with often praises The Spouse in the Canticles she loued much and praised much t Cant. 5.10 My welbeloued is white and ruddy the chiefest often thousands his head is as the most fine gold his lockes are bushie and blacke as a Rauen his eyes are as the eyes of Doues c. So shee goes on her tongue being u Psal 45.1 as the Pen of a ready Writer hauing words at will to praise and admire euery thing that was in him So likewise for him the tongue will be imployed if loue bee in the heart Dauid will speake for God and for his truth * Psal 119.46 euen before Kings and will not be ashamed To heare God to bee dishonoured his Word blasphemed his Gospell scorned his Children reuiled Loue cannot brooke It will worke within vs as Nature wrought in the sonne of Craessus of whom it is recorded x Herodotus that though he had beene alwaies dumbe yet seeing one come to kill his father the impediments and strings of his tongue were violently broken through the force of naturall affection so that he cried out Oh man kill not Craessus And surely wee may in this case say as that heroicall Luther said in the like Maledictum silentium quod hic conniuet Cursed be that silence that here forbeareth Thus may we make our tongues the touchstone of our hearts For as the doore-keeper said to Peter so say I y Mat. 26.73 Thy speech bewraieth thee 3. By our Actions The third and last way is by our workes and actions Loue is full of operation so shewes Saint Paul z 1 Cor. 13. and hardly can it deny any worke which the party beloued doth enioyne Hence said Daelilah to Sampson a Iudg. 16.15 How canst thou say I loue thee when thy heart is not with mee Thou hast mocked me these three times hast not told me wherein thy great strength lieth Our blessed Sauiour makes this a rule of triall b Iohn 14.15 If you loue mee saith hee keepe my Commandements And againe thus c â—ers 21. Hee that hath my Commandements and keepeth them hee it is that loueth me And elsewhere thus d Cap. 15.14 You are my friends if you doe whatsoeuer I command you Thus Abraham made good his loue e Gen. 12. 22. by his ready obedience to Gods command in offring vp his sonne and in leauing his owne Country to goe to that place whither God should send him And as loue maketh vs thus obedient and dutifull so it causeth vs to be bountifull and liberall f 1 Cor. 13.4 as the Apostle speaketh For where the heart is inlarged the hand cannot bee straightned where the bowels are open the purse is neuer shut So that Herod may haue his pleasure which hee affects g Marke 6.23 what cares hee though hee part with halfe his Kingdome What will a man spare from his speciall friend that may bee for his good All I haue is at his command to whom I haue giuen my selfe So said Iehosaphat to Ahab h 2. Chron. 18.3 I am as thou art and my people are as thy people Ionathan loues Dauid as his soule and he will shew it i 1 Sam. 18.3.4 by stripping himselfe euen to his sword and to his bow for the supporting and helping of his dearest Dauid Of so franke a disposition is loue that it will bee prodigall of its neerest and dearest things If Maries teares will wash her Sauiours feet k Luke â— 38 she will powre them out and not thinke her haire too good to bee the towell No Spikenard l Iohn 12.3 shall bee too costly for his head whom her soule affects what though that vnguent might haue beene sold for some great summe of mony wherewith shee might haue done her selfe much good Yet shee had rather bestow it on her Sauiour than on her selfe because shee loued her Sauiour more than her selfe Thus loue will bee content to bee at cost for Christ and thinkes nothing too much that is done to him or for him As that renowned Master Fox of whom it is reported that hee would neuer deny Beggar that asked in Gods name Thus by our obeying of him and cost for him our loue may soone be seene our workes indeed doe not iustifie yet they testifie As in a clocke though the finger of the Dyall makes not the clocke to goe but the clocke it yet the finger without shewes how the clocke within doth stirre so here And therefore what Saint Iames speakes of Faith m Iames 2.18 Shew mee thy Faith by thy workes for that Faith that is without workes is dead So say I by loue Shew mee thy loue by thy workes for that loue that is without workes is dead Ye loue your backes and spare not to cloathe them you loue your children and therefore doe much for them you loue your beasts and therefore bestow largely on them and can you say you loue the Lord and deale so pinchingly and illiberally with him It cannot be
thus shew ourselues to be members one of another And therefore as God hath called vs so let vs walke whether we be Magistrates Ministers or others Art thou a Magistrate Then thou as the head shouldst rule and gouerne wisely woe be to the bodie when the head is pâ—â—â—nzie drunken idle or the like see thou be not so but as the head doth heare and see taste and smell for the good of the inferiour members so shouldst thou in that place wherein God hath set thee Art thou a Minister Then as the Heart thou shouldst be the fountaine of life and vitall spirits doctrine like dew should distill from thy lips Little ioy haue the other members when the heart is sicke or heauy Art thou in meaner place a Tradesman Husbandman or the like then as the foot see thou be sound and seruiceable being ready to goe or runne for the least good that may betide the bodie And that vnitie and loue may the better be continued and maintained let these euils be auoided First Enuie or repining at the gifts of others a sinne too common and yet vnnaturall for doth the foot enuie at the head because it is preferd before it as more honourable Or is it discontented because it is clad in leather when it may be there is a chaine of gold about the necke or a pretious stone vpon the finger Each member is apparelled and decked with such ornaments and vestures as are most seemely for it A garter is vnseemely about the necke and so is a chaine about the leg A foule fault then it must needs be to enuie any in higher place for that credit honour and respect which they haue aboue vs. Secondly arrogancie and highmindednesse for any gift that is in vs aboue our brethren The eie is honoured with that necessary and noble sense of seeing and so is the eare with that worthy and needfull sense of hearing and the nose is preferred before them both in that profitable and vsefull sense of smelling Thus he that taketh place before all in some things must be content to giue place and come behinde others in some things else Let this cause thee to contemne none that are inferiour to thy selfe in shew Thirdly curiosity or busie medling with things belonging not vnto vs. The eie meddles not with hearing nor the eare with seeing nor the foot with either of them both but each member knowes its owne office and that it lookes to So arrogate not to thy selfe any thing out of thy owne calling but containe thy selfe within thy owne bounds and limits If a mote should fall into the eie were the foot a fit member to be thrust into the eie to plucke it out No for though the foot be sensible of the trouble yet it leaues 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 gouerne nor with the calling of Ministers teaching them how to preach And therefore let all take the Apostles counsell and b 1 Thess 4.11 study to be quiet medling with our owne businesse leauing other things to whom they doe concerne Vse 2 For a second vse Is the Church but one Then woe to such as are authors or fautors of any diuision or separation and so breake the vnity of the Church Such sinne grieuously as S. Paul sheweth c 1 Cor. 3.3 writing to the Corinthians and auoucheth that such are carnall and walke as men What answer will Brownists and Separatists make to God at the last day Oh they were wicked Magistrates vngodly Ministers c. But if the head ake doth the foot refuse to beare it Or if the eie be blemished doth the rest of the members disdaine it or contemne it or whilest it remaineth in the body refuse to haue fellowship with it and renounce their owne part in the body because of it Me thinks this being well considered must needs conuince them But of these before Hitherto I haue beene in the Proposition of the Parable The prosequution 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 haue laid downe 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 foure next In the first of these we haue two things to intreat of as first of the Vinitors great paines and cost which he bestowed vpon it and secondly of his iust expectation which he made to receiue fruit from it His paines cost and care for this his Vineyards good appeares in six sundry particulars First in the situation of it for it grew 1. vpon a Hill 2. vpon a very fruitfull Hill In an horne of the sonne of oile for so the words are by which Hebraisme is set forth the fatnesse and fruitfulnesse of the place For by an horne is noted d 2 Sam. 22 3. Psal 75.4 5. Luk. 1.69 strength power and height vsually in Scripture and by oile e Iob 29.6 fatnesse and plenty and by the sonne of oile is meant that which commeth of the oile and is of it A phrase vsuall amongst the Hebrewes And so wee reade of the sonne of daies of the sonne of death of the sonne of plenty and the like By this phrase then is noted thus much that they were excellently seated both for pleasure and profit Muscul in loc and in so fruitfull a place as if it had beene the sonne of oile and borne of it Secondly in the Protection of it for hee fenced and enclosed it in strongly that it might not be wasted nor any way annoied Thirdly in the Elapidation or Cleansing of it casting out the stones and preparing of the soile by purging it from all noisome things Fourthly in the Election or Chusing of choice and noblest Plants such as were of the best kinde to set it with Fiftly in the Fortification and further strengthening it for he built a Tower in the midst thereof for the preseruation of it Sixtly and lastly in the erection and setting vp a Wine-presse in it as being desirous to supply all things that might be vsefull for it So that by all these he testified that his care for its good was very great Before I come to speake of these particulars in generall obserue we God is no way wanting or defectiue in any one point of good husbandry towards his Church and Vineyard Doctr. God is no way wanting in any point of good husbandrie for his Churches good Is any thing wanting in it that he supplies Is any thing hurtfull in it that he remoues Is any violence offered to it that he withstands No husbandman shall so labour his ground as God will doe it And thus doth God speake of himselfe professing his prouident care for the good of it f Isay 27.2 3. In that day
thy pitcher with thee for nothing can more dangerously or vncomfortably be wanting to thy soule Besides see thou labour for humilitie and tendernesse of heart The ground which is hard and stonie is vnfit for fruit as our Sauiour hath manifested in that parable of the seed y Luke 8 6. For neither can the seed sowen take any root neither will it drinke in the raine that the heart of it might be moistned It may be the outside may be a little washie but it gets not in to prepare it to fruitfulnesse Thus hardnesse of heart keeps the soule dry and barren And surely here is the reason why after so long time of preaching there doth so little fruit appeare Much water hath beene powred on vs many a gratious Sermon hath beene preached to vs but what are we the better The inuincible hardnesse of our hearts will not suffer one drop of these heauenly deawes to sinke into our soules How many handfuls of good seed doe Gods Seeds-men daily cast amongst vs and can they say with Isaac that they haue reaped an hundred fold as he did in the land Alas So farre 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 againe and what is the reason but this that mens hearts are so stonie flintie Labour then for greater tendernesse of heart if thou wouldst bring forth more fruit in thy life and see thou retaine the waters z Heb. 6.7 and drinke in the raine hold fast what thou hearest by conscionable meditation Fourthly thou must beware of ouershadowing thy heart by any sinfull lust whereby the warme beames of the Sunne of righteousnesse is kept from it Husbandmen haue euermore a great care of this and will not by any meanes endure to haue their young nurseries ouershadowed by any bough or tree but so plant them as that they may enioy the benefit of the Sunne-beames for no ground or plant will euer proue good which hath not a fauourable aspect from the heauens And thus our hearts are made fruitfull by the heauens answering the earth a Hos 2.21 as Hosea speaketh though in another sense I meane when Christ the Sunne of righteousnesse darteth the beames of his gratious countenance and fauour vpon our soules warming and cherishing Pauls planting and Apolloes watering with the influence of his grace for without him we can doe nothing b Iohn 15.5 nor haue any life in vs. And therefore beware lest through superfluitie of lusts or inordinate desires through worldlinesse and couetousnesse or any other such like sinne thy soule be so shaded as that this Sunne of righteousnesse cannot shine vpon it if thou wouldst grow fruitfull Fiftly a speciall care must be had to the root that that grow well if we would bring forth fruit abundantly Now faith is that same radicall grace which must especially be regarded if that thriue not no other grace can prosper Foolish then and preposterous is their care who seeke and studie how to be laden with the other fruits of Gods blessed Spirit as with Loue Ioy Peace Long-suffering Gentlenesse Goodnesse Meeknesse 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 vs fruitfull and giue vs wisdome from aboue which wisdome saith S. Iames d Iames 1.5.3.17 is full of good fruits Call vpon him earnestly and frequently for grace and not only so but withall seeke the prayers of Gods Vine-dressers his Ministers and desire them to be earnest with God for you that you may be fruitfull for how euer this vngratefull world contemneth and despiseth these yet the truth is they can preuaile much with God e Luke 13.6 7. and if they should not oftentimes rise vp and stand in the gap woe would be to thousands for the barrennesse of their liues And thus I haue shewed you the way how of barren you may become fruitfull If then any amongst you that heare me this day doe hereafter continue barren and fruitlesse it must needs be because they are wilfull or slothfull or both for put in practise what now you haue been taught and I dare passe my word and pawne my credit that in a short time the barrennest professor in this congregation will bud and blossome and bring forth fruit abundantly For what should hinder Is there any fault in the Husbandman to be found Surely no for we haue heard it before proued that he is no way wanting nor defectiue and therefore cannot iustly be charged with the barrennesse of any mans heart or life as hereafter shall be cleared Where then lies the fault Is it in the stocke or root No neither for we haue lately heard how liuely and full of iuyce it is insomuch that whosoeuer is set into it doth incontinently fructifie and bring forth fruit If then there be any want it must be in thy selfe in not vsing the meanes that hath beene now prescribed Oh that men would now at length be brought to looke about them and suffer themselues to be so farre preuailed with as to make tryall of these meanes in vprightnesse and sinceritie of heart Consider I beseech thee with thy selfe how exceedingly hitherto thou hast frustrated the Lords hopes and expectations as likewise in what a wofull estate and condition thou hast liued and still liuest in whilst thou art vnder that same curse that heauy curse which is neuer farre from thee f Luke 13. Cut it downe why cumbers it the ground Vrge therefore and presse thy soule vnto this fruitfulnesse and in some good measure answer the Lords hopes hereafter and content not thy selfe with shewes and leaues but as a tree of righteousnesse do thou shew forth thy grapes and figs and sweet fruits for that is it which God expects Obiect But we are fruitfull members of the Church we heare the word receiue the Sacraments and delight therein we keepe good orders in our families speake against common abuses and reforme euils in our selues and ours what would you more Answ Yet something may be wanting The fig tree had leaues enow and by the flourishing greenenesse seemed to promise great store of fruit no wonder then if such faire greene leaues as these cause many a soule to deceiue himselfe and others also when alas all this and more than this may be and is in many who are like to haue the doome that figge-tree had g Matth. 21.19 Neuer fruit grow on thee more And therefore before thou boastest see thy fruits haue these properties First Properties of good fruit looke that the fruit thou boastest of be proper fruit It must be thy owne done by thy selfe not
man to heauen Baalam and many other wicked wretches who are now in torments would haue gotten thither long agoe The fiue foolish Virgins intended to goe in with the bridegroome but before the time their lights dropt out If a bare Intention would serue the turne Gods Church on earth would be fuller of Saints and his Court in heauen fuller of Soules Good motions and resolutions are to be respected but thou must vp and be doing else God distasts them A fift property of good fruit is vniuersalitie It must be c Esay 27.9 All fruit as Isaiah speaketh fruits of the first and second table of holinesse towards God and righteousnesse towards man for what God hath ioyned may not be diuorced Particulars were infinite Fruits inward as good Thoughts motions purposes good Desires longings faintings after God and his graces good Affections as Loue Ioy Feare Sorrow Patience Compassion c. Fruits outward as Good words sauourie speech pure and wholesome language And good workes such as we are bound to performe within the compasse of our calling whether Generall or Speciall In a word d Phil. 4.8 Whatsoeuer things are honest whatsoeuer things are true whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report those things must we thinke on to doe and as Mary said to the seruants e John 2.5 Whatsoeuer hee saith doe it so say I Whatsoeuer the Lord commands that must be done wee may not picke and chuse and doe what best likes vs but as once Israel said so must we alwaies f Exod. 19.8 24.3.7 Whatsoeuer the Lord commandeth that will we doe True it is many points of our Masters will wee know not but our desire must be to know And many things we doe not but our desire must bee to doe for our obedience must reach to Gods whole reuealed will Euery 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 euery good fruit some so doe not heare of any fruit that good is but carry it home and set thy heart therewith Memorable was the practise of blessed Bradford who was content to sacrifice his life in Gods cause g See Master Sampsons Preface to Bradfords Sermon of repentance He vsed to make vnto himselfe a Iournall or day-booke wherein he vsed to set downe all such notable things as either hee did see or heare each day that passed If he did heare or see any good in any man by that sight he found and noted the want thereof in himselfe and added a short prayer wherein hee craued grace and mercy that hee might amend If he did heare or see any plague or misery hee noted it as a thing procured by his owne sinnes and still added Lord haue mercie vpon me Oh that wee would tread in this Saints steps how much more fruitfull should we then bee than now wee are Lastly our fruit must bee 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 wee may not bee 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 leafe must fade or faile k Psal 1.3 there must not be any appearance of being out of the state of grace l Heb. 4.1 none of vs must seeme to be depriued or come short of entering into Gods rest Alas for such who haue left bearing yea lost their very leaues and shewes of profession which formerly they haue made being now worse than that cursed fig-tree which was greene what hope haue these who come short of those that come short of heauen Shall the former fruitfulnesse of such professors be regarded or rewarded Surely no m Ezek. 18.24 All their righteousnesse which they haue done shall neuer be mentioned but in their trespasse that they haue trespassed and in their sinne that they haue sinned in them they shall die And if euery man shall receiue according to his fruits then such shall one day feed vpon the bitter fruit of their Apostacie and Back-sliding and finde how bitter a thing it is to forsake the Lord and feele what they will not now be brought to beleeue n 2 Pet. 2.21 That it had beene better for them neuer to haue knowne the way of truth than thus to haue departed from the holy commandement Looke then thou walke not in a good course for a fit but bee constant to the death o Reuel 2.10 and so receiue the crowne of life For p Rom. 2.7 glory and immortalitie is the part and portion only of such as by constancie in well-doing seeke it To you q Luke 22.24 saith our Sauiour which haue continued with mee in tentations haue I appointed a kingdome as my Father hath appointed me a kingdome And thus we haue seene what is necessarily required that our fruit may be acceptable and pleasing vnto God Now then thou that braggest of thy faithfulnesse and fruitfulnesse tell me darest thou abide the triall Why then answer me to these Interrogatories which I propound vnto thee Is thy fruit thy owne Is it done by thy owne selfe and in thy owne person Dost thou rest and rely vpon thy owne faith and liue by it and by no mans else Againe tell me is thy fruit kindly answerable to the good seed that hath oftentimes beene cast into thy heart and beseeming the stocke wherein thou saist thou art engrafted Is not swearing lying cogging and dissembling and such stinking fruit as this the fruit thou bearest I demand againe dost thou obserue the time and season not contenting thy selfe in doing good for matter vnlesse also thou doe it then when God may haue most glory by the doing of it Answer me yet further Dost thou labour that thy fruit may come to some perfection Not resting thy selfe in this that thou bloomest blossommest but still art striuing that euery bud may bee brought to maturity and ripenesse Besides all this dost thou truly and vnfainedly desire and endeuour to bee fruitfull in all good workes making no exceptions like a lazie seruant at any of Gods Commands seeme they neuer so hard or harsh so meane or base And lastly tell mee dost thou continue constant in bearing fruit not giuing ouer in the yeere of drought but euen then continuest fresh and flourishing What answerest thou Canst thou stand out this triall And doth thy conscience witnesse that these things are so Why then indeed thou art a fruitfull branch and hast whereof to reioice 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 raine that commeth oft vpon it and bringeth
21.24 Ierusalem shall be trodden downe of the Gentiles vntill the time of the Gentiles be fulfilled But we may better vnderstand thereby Idolatry and superstition with other errors and abominations that for want of Gods husbandry should as afterwards there did grow vp amongst them And thus sinnes and transgressions are compared to thornes 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 sinne wound whom hath it not stung that euer dealt with it 2. For their holding together and twining one within another Sinnes grow in heapes and where you finde any you may finde many And therefore when the Apostle speakes of them hee couples them c Rom. 13.13 Chambering and wantonnesse gluttonie and drunkennesse strife and enuying thus they grow like thornes in hedges by companies 3. Because they choake the plants and hinder them from the Sunnes heat and influence of heauen thus the seed is choaked by these thornes d Matth. 13. as our Sauiour teacheth And therefore S. Peter willeth to e 1 Pet. 1.1 lay aside all malice and all guile and hypocrisie and enuies and euill speakings those cursed thornes and briers and then As new borne babes desire the sincere milke of the word to grow thereby Vers 2. Cald. Paraph. Hect. Pint. I will also command the clouds that they raine no raine vpon it By clouds vnderstand we the Prophets and by raine the Word The Metaphor is vsuall Moses thus begins his Song f Deut. 32.2 My doctrine shall drop as the raine my speech shall distill as the dew as the small raine vpon the tender herbe and as the showres vpon the grasse And so the word of the Lord came to Ezechiel and said g Ezek. 21.2 Sonne of man set thy face towards Ierusalem and drop thy word towards the holy places and prophesie against the land of Israel And thus Amos speaketh to Amaziah h Amos 7.16 Thou saiest Prophesie not against Israel and drop not thy word against the house of Isaac In which places it is apparant that Gods Prophets are as clouds and their words or prophesies like drops of raine Now in comparing the raine and the word we shall finde good resemblance in sundry particulars as 1. In regard of cooling heat 2. quenching thirst 3. cleansing the aire 4. allaying the windes 5. mollifying and mellowing the parched and heat-hardned earth In each one of which if wee should spend time we should finde an excellent agreement but especially in a sixth respect It is a principall meanes and subordinate cause that all things fructifie and grow And therefore this must needs be a heauy iudgement and argue Gods hot displeasure against his Vineyard in commanding the clouds to raine no more raine vpon it according to that charge giuen to Micah i Mic. 2.6 Prophesie ye not vnto them seeing that without it it was impossible the Vine should grow or flourish Thus we see that as by briers and thornes the Plants should be choaked so for want of raine their very roots should wither And thus much for the literall exposition Now to come to some particular obseruation And now goe to Text. Doct. God doth warne before he smite I will tell you This is the vsuall manner of Gods dealing To warne before he strikes and foretell the iudgement 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 doe nothing but he reuealeth his secrets vnto his seruants the Prophets He sendeth his Heralds to proclaime warre before he makes it and foretels them of such iudgements as he is purposed to inflict that they may forewarne others Take the old world my brethren for an ensample did hee not foretell the destruction of it vnto l Heb. 11.7 Noah before he brought that great Deluge vpon the earth And was not Noah m 2 Pet. 2.5 a Preacher of righteousnesse vnto them whose hand taught them as much as his tongue His businesse in building the Arke was a reall Sermon to the world wherein at once were taught mercy and life to the beleeuer and to the rebellious destruction And did he not the like by Sodome and Gomorrah vnto whom hee sent his seruant Lot n 2 Pet. 2.8 whose righteous soule was vexed from day to day with their vnlawfull 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 againe and againe admonish them and threaten them by his seruants Moses and Aaron that if they would not let his people goe he would doe thus and thus vnto them And so with the Niniuites vnto whom he sent Ionah with this crie p Ionah 3.4 Yet fortie daies and Niniuie shall be ouerthrowne And with Ierusalem q Matth. 23.37 which was often forewarned by his Prophets and by our Lord himselfe 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 feare the Lord that they may not be taken at vnawares but may be awakened out of their securitie and timely preuent those iudgements threatned as those did who vpon the hearing of that plague of haile which Moses foretold would fall on Egypt r Exod 9.20 sent their seruants to fetch their cattell into their houses Reason 2 The other is that the wicked may be left without excuse in the day of wrath Å¿ Iohn 15.22 If I had not come and spoken vnto them they had had no sinne but now they haue no cloake for their sinne saith our blessed Sauiour These may be some reasons why God giues a Caueat before his Capias and doth warne before he wound And is this Gods vsuall dealing why then are wee Vse 1 smitten plagued punished Were we not forewarned of iudgement Oh our wilfulnesse and folly On whom oh man canst thou lay the fault whom wilt thou charge with thy smart Canst thou iustly say Gods silence was any cause thereof Hath not he shot off many a warning peece and sounded many an alarum before he set himselfe in battell-array against thee In the secret of thy soule thou knowest he hath done thus Often and often he hath by his seruants the Ministers warned thee of danger at the doore and by thy owne conscience many a time reproued thee and premonished thee of future vengeance He hath not played the part of a subtill enemie and stollen vpon thee at vnawares but as Tamberlane that warlike Scythian displayed first a white Flagge in token of mercie and then a red menacing and threatning bloud before that blacke Flagge the messenger and ensigne of death was hung abroad Accuse not the Lord then of any hard dealing but the hardnesse of thy owne heart which
and setled amongst vs when any calamitie doth befall vs wee straight cry out Bad lucke bad fortune If any losse or crosse betide vs oh say we what lucke and fortune was this In euery misery blinde fortune is complained of And so è contra when any good thing happens Lucke and Fortune must be thanked for it thus walking after the lusts of the Gentiles Te facimus Fortuna Deam coeloque locamus Iuuen Satyr 10. who held Fortune as a Goddesse and assigned her a place in heauen representing her by a woman sitting vpon a ball as if the whole world were at her command hauing with her a rasor as if shee could at her pleasure cut off and end mans happinesse bearing in her right hand the sterne of a ship as if shee could turne about all things at her pleasure and in her left hand the horne of abundance as though all plenty came from her Which palpable Idolatry that was amongst them should be renounced and abhorred by vs Christians Yea so farre should it be had in detestation that the very name of Fortune should not once be named amongst vs and much lesse any thing ascribed to it whereof we see not an apparent cause Vse 2 Secondly seeing afflictions are inflicted by the hand of God this should teach vs patience as it did Dauid when Absolon rose vp against him p Psal 39.10 I was dumbe I opened not my mouth because thou diddest it It must needs be a bold audacious impudencie to murmur in afflictions considering God is the author and inflicter If our inferiour strike vs we reuenge it treble if an equall we requite it if a superiour we haue learned this wisdome not to repine or if we mutter yet not to vtter our discontent Thinke whose hand strikes It is Gods who-euer be the instrument the blow was his whatsoeuer was the weapon It is vsually seene that in corrections comming immediatly from Gods hand we are not ordinarily so impatient as in those which come by meanes of wicked instruments and what is the cause but this we doe not so apparently behold Gods holy hand striking vs in these latter as in the former Did we but seriously consider that it is God that scourgeth vs 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 neuer considering the flinger Doe we not see how patiently Lords and Nobles condemned to die suffer the stroke of death at the hands of the base hangman shewing therein their subiection and obedience to their Prince Euen so should we quietly and patiently endure all the indignities that are offered vnto vs by wicked worldly men therein giuing testimonie of our obedience to God who vseth them as instruments of his iustice to correct vs. See then that thou dost so neuer seuer the crosse from Gods hand though there be neuer so many instruments but Heare the rod who hath appointed it so shalt thou with patience and meeknesse beare that affliction that is inflicted But if otherwise if when the crosse comes thou art willing to see any thing rather than God running vpon inferiour causes gazing on men or meanes regarding more the staffe wherewith thou art smitten than the hand mouing and ruling it it will then be intolerable and thou must needs breake the bounds of patience But may we not haue an eye vpon second causes Quest Are we vtterly to neglect the instruments of our afflictions In all afflictions Answ we are to consider not only the action and worke as it is simply naturall and the disposition of them to the manifestation of Gods glory and our good in which respect God is the chiefe author of them but also an accidentall confusion and malignitie of the action which is wholly to be ascribed to mans corruption by whom it is performed in regard of which malignitie and sinne we are to haue some respect vnto them that we may hate and flie that euill and iniustice that is in them and vse all good and lawfull meanes whereby we may crosse them in their wicked purposes and free our selues from their iniuries and oppressions hauing herein the word of God for warrant which enioyneth vs to vse all honest courses that spirituall wisdome can suggest vnto vs for our preseruation and safetie Thirdly if God be the author of affliction this may Vse 3 serue for direction vnto vs what course to take in time of danger euen that which is giuen vs by the Prophet Hosea to q Hos 6.1 come and returne vnto the Lord for it is he that spoiles and he must heale it is he that wounds and he must binde vp there is none that can r Iob 10.7 take off Gods hand but himselfe He is a foolish malefactor that seekes to the executioner and not vnto the Iudge yet as foolish are we who in the day of trouble rest vpon vaine helps that cannot profit hoping to haue releefe from some Saint or Angell in heauen or which is worse from Coniurers and Witches here vpon the earth Flectere si nequeo Superos Acheronta mouebo As sometimes the Heathen man said If I cannot intreat the gods I will goe vnto the deuils and as King Ahuziah did who being sicke sent to inquire of Baalzebub the god of Ekron ſ 2 King 1. whether he should recouer of his difease or no. Wofull is that cure which is wrought by such Physitians We haue learned better things The generall rule for all troubles is t Psal 50.15 Call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me u Psal 123.2 As the eyes of seruants therefore looke vnto the hands of their Masters and as the eyes of a maiden vnto the hand of her Mistresse so our eyes shall wait vpon thee our God vntill that thou haue mercy on vs. Vse 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 cruell and crafty enemies but are in the hands of so gratious and mercifull a God and louing Father through whose sweet hand the sharpest and bitterest afflictions doe passe As for our aduersaries they are but as the rod in the hand of him that smites As therefore the rod can of it selfe doe nothing further than the force of the hand vsing it giues strength vnto it no more can they doe any thing vnto vs further than they haue * Iohn 19. power giuen them from aboue Boisterous Tubeco may haply dismay vs with his thundering speeches but let vs know there is an ouer-ruling hand to moderate and restraine him The swinging rod the childe sees in his fathers hand may somewhat terrifie him yet the childe may certainly perswade himselfe his father will so vse it as it shall doe him no more harme than
enter The like protection haue all Gods people whereby they are so fenced that neither the Deuill nor any of his limbes can hurt any of them without speciall warrant and commission from the Lord. Hitherto tends that which wee reade of in the Acts d Acts 4.27 Doubtlesse against thy holy Sonne Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together to doe whatsoeuer thy hand and thy counsel hath determined before to be done And that answer of our Sauiour vnto Pilate e Iohn 19.11 Thou couldest haue no power at all against me except it were giuen thee from aboue For as our Sauiour 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 Wisdome and might are Gods He can giue and take away at his pleasure Which being so this discouers vnto vs a notable delusion Vse 1 of the Deuill in that he perswadeth Witches and Wizards that he can do all things The Deuil cannot doe harme to any to gratifie a Witch vnlesse God permit and at their request or command will lame and kill men or beasts and whatsoeuer they bid him doe or hire him to doe 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 giue them a foule word for feare they should send their spirits to torment their bodies destroy their goods lame their cattell or doe them some other mischiefe And thus are thousands deluded by the Deuill yea and bewitched before they be aware and led into all manner of error and of falshood That there are Witches by whom the Deuill worketh I deny not Scriptures and experience doth make it euident but that these Witches can send the Deuill to kill or lame either men or beasts when they list and where they list I vtterly deny Reasons For first we are to know that the Deuill hath of himselfe no power ouer the least flie the high prouidence of the Almightie hath so chained and bridled him vp as that he cannot plucke off a fether from the wing of a little Wren or Sparrow without leaue and power giuen him from God It followes then that he at his pleasure cannot doe the least harme to man or beast to gratifie a Witch neither doth the sending of the Deuill by a Witch giue him any power and commission to doe any thing for God must giue way before any euill can befall according to our doctrine deliuered Secondly The Deuill is more forward and readie to doe euill than any Witch can be for he is like h 1 Pet. 5. a roaring Lion going about seeking whom he may deuoure and like i Reuel 12.3 a red or fiery Dragon burning in malice against Gods Church and people so that hee needs not to be stirred vp or sent by a Witch hee being so forward and watchfull of himselfe to doe mischiefe Whence it followes there is no more nor lesse hurt done than would be done if there were no Witches for as the Deuill can doe nothing to hurt the poorest creature before he haue power granted vnto 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 doe send him true it is if he can he will doe it as intreated and sent by Witches so cunning and craftie is hee that hee may doe the more harme vsing them but for a colour to draw on worser matters Thirdly the Deuill is the commander the Witch is but his drudge and seruant He is the god of this world and ruleth with power in the hearts of the children of disobedience shee is but his slaue and subiect to serue him and not command him and vsing her as his instrument hee wholly directeth her heart vnto the wickednesse And therefore whereas there be many naturall causes in the bodies of men and beasts of tortures lamenesse and of death it selfe which though the learnedst and most expert Physitian cannot espie yet hee can see and know and can coniecture very neere the time when they will take effect he plyeth it with the Witch and enflameth her minde with malice and moueth her to send him against that partie vpon which sending the man or beast suddenly and strangely are tormented fall lame and die and then hee telleth her that he did it vpon her sending and command when indeed shee obeyeth him being led by his suggestion and not he her The like is his practise when God giues him libertie to strike with bodily plagues any of the godly for the triall of their faith and patience hee couets if hee can to bring it thus about So that wee see shee is but his drudge and not he her seruant Let vs not then bee so deluded by this deceiuer neither stand in feare of any witch or sorcerer but of God alone for neither one or other can any way molest or hurt vs vntill God please to giue way and suffer them For a second vse seeing none can hurt vs vntill God Vse 2 giue way let this serue for Admonition vnto vs all that would liue in safety that we keepe in with God for if he be our friend what need wee care who be our enemies k Rom. 8.31 If he be with vs who can be against vs Be then of Dauids resolution to make l Psal 3.3 and 91.2 God thy shield and buckler thy refuge and thy fortresse and thus being in Dauids taking thou maiest be in Dauids tune m Psalm 27.1 The Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid n Psal 3.5 I will not bee afraid of ten thousands of people that haue set themselues against me round about o Psal 27.3.5 Though an hoast should encampe against me my heart shall not be troubled though warre should rise against me in this I will be confident For in the time of trouble he shall hide me in his pauilion in the secret of his tabernacle shall he hide me hee shall set mee vp vpon a rocke I end this vse as Dauid ends that Psalme * Vers 14. Wait on the Lord be of good courage and he shall strengthen thine heart wait I say on the Lord. Vse 3 Thirdly this may serue to daunt the hearts and proud spirits of the wicked who insult ouer the godly because they are so few so meane so simple and so weake and pride themselues oftentimes in the conceit of their owne geeatnesse power policy and malicious intendments against the godly But these grosly deceiue themselues for let them know their rage and power is limited by the Lord so that they cannot
b Matth. 6.13 that kingdome power and glory is Gods Reason And no maruell seeing he alone made all c Coloss 1.16 without any helpe Yea he it is that doth preserue and vphold d Acts 17.24 Reuel 4.11 all things that are made and therefore he must needs haue absolute soueraigntie and authoritie ouer all Obiect But Sathan 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 Sathan is so called First because he challengeth it to himselfe and not that he is so for f Psal 24.1 The earth is the Lords and the fulnesse thereof the world and they that dwell therein He only vsurps it as he did when he told our blessed Sauiour g Matth. 4.8 All the kingdomes of the world he would giue him if he would fall downe and worship him And thus the Deuill is called the God of this world as Absolom was called King by vsurpation Secondly and especially he is called a God because the wicked make him so suffering him to rule ouer them and reigne in them giuing him that honour and worship which indeed belongs to God It is not then Satans power that makes him a God but mans weaknesse in yeelding to his suggestions Neither doth this obedience which most giue him make against what is now taught for we may not measure and esteeme of soueraigntie and authoritie by the obedience or disobedience of subiects but by the right of authoritie which any hath ouer a land or people What if most men should not obey their Prince but his enemie would it follow hereupon that he should not be their Lord but that other whom they serue Nothing lesse So here And againe Satan himselfe is but Gods slaue seruing as an executioner or tormenter of the wicked now we know Princes are as well Lords ouer such as they are ouer the very best Now we come to see what Vses will follow hereupon And first seeing God is absolute Lord ouer all that is Vse 1 or euer was let wicked men be admonished aduisedly to consider from whom they haue had what now they doe enioy and whether they hold their lands and their possessions as we say in Capite All as we see is Gods if wee hold not what we haue from him we are but as theeues robbers vsurpers Tell me then thou worldly wealthy wise one canst thou say of thy lands possessions leases moneys as Iacob did h Gen. 32.10 that God hath giuen them thee I feare me nay the bad meanes thou vsedst for the attainment of them will gainsay it God giues what hee giues by lawfull meanes thy courses were sinfull and vnlawfull as lying couzenage oppression vsury extortion or the like whereby these were gotten Whence is it that Trades are called crafts and mysteries but from hence in that more liue by the craft and sinne of their Trades than by the Trade it selfe Hence also is it that men are faine to bee as warie in buying and bargaining with most Tradesmen in these sinfull daies as if they were fallen into the hands of theeues and cut-purses Will not these things witnesse against many at the last day that they haue not lawfully what they haue Will not these sinfull courses conuict thousands of theft before the Lord Yes questionlesse Happy were it for these if they could in time see it and repent thereof and make restitution of what they haue thus vniustly gotten while there is helpe 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 Iudas did to the High Priests Take your siluer your gold your wealth againe i Math. 27.3 4. It is the price of bloud but shall finde no better answer than that they gaue him What is that to vs thou shouldst haue looked to it Vse 2 Secondly is God such an absolute Lord hauing power and dominion ouer all Particulars wherein we are to shew our obedience to the Lord. let this serue for our Instruction and teach vs all to shew our alleageance to him in the practise of these duties First in carrying in our hearts a feare and reuerence of his maiestie euen such a feare as doth proceed from loue this God requireth k Mal. 1.6 A sonne honoureth his father and a seruant his master If then I be a father where is my honour and if I be a master where is my feare saith the Lord Almighty Secondly by an open profession and acknowledgement that he is our Lord. Euen as seruants by their liuerie make knowne to all men whose they are and whom they serue So doe thou both by words and deeds make knowne to whom thou dost belong and be not ashamed of thy master thou hast no cause He is farre from being a faithfull seruant that can stand by and be dumbe in case his master be dishonoured Thirdly in giuing him absolute and vniuersall obedience cheerefully subiecting our selues in all things and at all times to his commands Here must be no reasoning about no inquiring into his commandements 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 reuealed His sayings must be our doings Ipse dixit must be sufficient Fourthly by acknowledging our selues to be accountable vnto him for all our waies and workes Still remembring the goods we vse 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 owne need care the lesse but he that hath a matter of trust committed into his hands and cannot spend but out of anothers stocke had need to looke about him because he must be countable and so enforced to make good whatsoeuer he commeth short in in his reckonings Aske then thy selfe what haue I that I haue not receiued of my Lord and Master Whence had I these gifts of bodie minde health wealth c. but of him And so carry thy selfe in the vsing of these as that thou maist be able to hold vp thy head before the Lord in that day of reckoning And thus we see some particulars wherein we are to testifie our loyalty and obedience Lastly this may be a ground of moderation and meeknesse Vse 3 for all superiours in their dealings with their inferiours and such as are vnder their gouernment seeing as they are Lords ouer others so they haue a Lord aboue them This the Apostle putteth Masters in minde of and on this very ground stirres them vp to iust and equall dealing with their seruants because they also m Ephes 6.9 Coloss 4.1 haue a master in heauen As if he should say Beware that you abuse not your authoriâ—ie for know that you haue a supreme Lord and
loued to say with shame y Hos 4.18 Giue yee Now I pray you what difference is there betweene Giue yee and Deliuer yee except it be this Giue yee goeth often in chaines of gold whilst Deliuer ye lieth in fetters of iron before God there is no difference betweene theeuery and briberie I doubt not but this kingdome will afford as worthie Iudges and Magistrates as any Land or people in the world And as Iustinian said so with a safe conscience many of our Rulers may They can lift vp their hands cleane to God to the King and to the Law and make protestation with iust and vncorrupt Samuel z 1 Sam. 12.3 They haue defrauded none they haue oppressed none Yet I wish and therein I hope doe no man harme that all could say so Then would not Iustice be made a hackney to be backed for money neither could a golden spurre doe any thing to bring her to the desired iournies end of iniury and wrong But oh the wickednesse of these times wherein with Solomon we may obserue a Eccles 7.15 many a iust man to perish in his righteousnesse and the wicked to prosper in their wickednesse Is a man well monied then saith the Prouerbe he is too heauie to be cast Pecuniosus damnari non potest Cui vis est ius non metuit ius obruitur vi for what is wanting in the goodnesse of his cause the greatnesse of the Fees will make vp So that the rich may say vnto the poore as Aesops Wolfe vnto the Sheepe when they were in contention together Thou hast a better cause than I but I haue stronger teeth than thou Gaine and rewards be the Remora to the ship of Iustice Shee cannot now be called the Speed but the Delay A Motion this Terme an Order next and instantly all is crossed A writ of Error puts all out of course Iethro was not pleased as it seemes to see causes hang from b Exod. 18.14 morning to euening had he liued in these daies how would it haue grudged him to see them hang from Terme to Terme from yeare to yeare And the best causes to be vsed as sore legges are by vnconscionable Chirurgions held long in hand not for the difficultie of the cure but for the gaine thereof The poore Client is faine to trudge vp this Terme and next emptying his purse with paying Fees to one and to another and still the web of his suit is drawne out of a greater length till he want weft to prosecute it and so after all his paines and cost is in the end enforced to let it fall Or say he haue the day Maior est expensarum sumptus quà m sententiae fructus Aelian lib. 9. cap. 18. yet he makes no sauing match by reason the charges of his suit are greater than the costs that shall be awarded Oh the vncertaine euents of suits besides the trouble I hope to see an end this Terme of my suit saith the poore bloud-drawne wretch when alas he sees no end the next Terme nor next after that yea oftentimes the next and next yeare is past first His suit is a suit of Durance almost an euerlasting suit And thus while the poore oppressed runnes to them who should be as a c Isay 32.2 shelter from the winde and a couert from the tempest it oftentimes fals out that with the silly sheepe running in a storme to the hedge or thicket they are so ensnared amongst the thornes and briers as that they can hardly winde and wrest themselues out without losse of wooll and coat what with delaies demurres and a thousand trickes which money will finde out they lose their fleece and carry away their flesh whole vpon their backes with much adoe If this weather hold many men will goe nigh to be of the minde that Themistocles was sometimes of who professed that if two waies were shewed 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 Iustice that you keepe your selues vntainted of this sin d Isay 33.15 Walke righteously speake vprightly despise the gaine of oppression shake your hands from holding of bribes stop your eares from hearing of bloud and shut your eies from seeing euill 2. Mercilesse and cruell Landlords who partly by racking and improuing of old rents and that without the old minds of our forefathers I meane their charitie for so it is lawfull to improue them partly by enclosing of Greenes Commons Woods or other of the like which appertaine of right vnto their tenants partly by burdening them with cariages and such like seruices more than was couenanted or agreed vpon and partly by making their leases void when it pleaseth them Pactū non pactū est non pactum pactum est quod illis lubet Plaut so that a Couenant to day shall be none to morrow and that which is none now shall be one anon they oppresse their tenants grinde their faces and sucke their blouds The poore Farmer he is faine to endure the heat and burden of the day he riseth early goeth late to bed eateth the bread of carefulnesse and sitteth with many a hungrie meale not being able to spare a morsell of bread to others nay hardly able to giue food vnto his family and all that he does or can doe is but as a prey to his greedie Landlord Good words it may be praiers they shall sometimes haue returned as God helpe you blesse you and giue you good of it c. but if their praiers were worth a penny they would keepe them to themselues their tenants should not be troubled with them And herein they are like Darius who praied for Daniel e Dan. 6.16 that God would deliuer him when he himselfe sends him to the Lions denne These are Oppressors and such ones as God hath sworne f Amos 4.2 to take away with hookes and their posteritie with fish-hookes 3. Ingrossers whose practise is to compasse sea and land to get a commoditie into their hands which hauing once obtained they set a price vpon it as large as their owne consciences Or else hoard it vp only to make a dearth without a scarcitie I deny not but it is lawfull to buy the ouerplus of any commoditie and when mens turnes are serued in times of plentie to take the residue as Ioseph did that in time of dearth he may haue to helpe the Common-wealth with some good and moderate gaine to himselfe also But these in stead of laying vp to preuent a dearth doe hoard vp to procure one which time is the Ingrossers day wherein he doth enrich himselfe with the spoile of the poore Against these very persons Amos thus prophesieth g Amos 8.4 5 6. Heare this oh you that swallow vp the poore that you may make the needie of the land to faile saying when will the new moone be gone