A strange vineyard in Palæstina in an exposition of Isaiahs parabolical song of the beloued, discouered: to which Gods vineyard in this our land is paralleld. By Nehemiah Rogers, Master in Arts, and pastor of the congregation at Messing in Essex.

A Strange Vineyard in PALAESTINA, IN An exposition of Isaiahs para∣bolicall Song of the Beloued, discouered: To which Gods Vineyard in this our Land is Paralleld.

ISAIAH 5. 1. 8.

Now will I sing to my well-beloued a Song of my Text. beloued touching his Vineyard.

IT was a practice vsuall with the Prophets in former times,* 1.1 after that they had prophesied to the people, toa 1.2 gather a compendi∣ous summe of what they had taught,* 1.3 and affixe it to the gate of the Temple, that the prophe∣sie might be the better viewed and learned of all; and after it had there remained for certaine daies, it was then taken downe and put into the

treasurie of the Temple, that the memory thereof might continue for euer. And thus by Gods speciall proui∣dence it came to passe, that (if not all, yet) most of the bookes of the Prophets were gathered, and preserued, and now as rich treasures are enioyed by vs: wherein we haue the Sermons of the holy Prophets not so large∣ly penned as they were preached,* 1.4 but only such gene∣rall heads collected as were by them deliuered. Now as before in the former Chapters, so heere in this we haue some such Sermon notes, preached by an excel∣lent and incomparable Prophet, by name Isaiah: A man of noble birth, and of as noble a spirit; trace him and you shall still finde him like his noble selfe, pithy, powerfull, and (as Saint Paul witnesseth)b 1.5 very bold in deliuering of his message, fearing no cruelty nor dan∣ger, albeit for his boldnesse he lost his life, being by the commandement of Manasses sawne asunder with a woodden saw,* 1.6 if Historie speakes true.

He was a Courtier and a Master of speech, being (saith one of the Antientc 1.7) the eloquentest Prophet for He∣brew in the Old Testament, as Saint Paul was the ele∣gantest Apostle for Greeke in the New: To whose ele∣gancies the rowlings of Demosthenes doe no more an∣swer than that confused noise of waters, doth to that sweet noise of Harpes spoken of in Saint Iohns Reuela∣tion d 1.8. In all his writings he rather seemeth to be an Euangelist than a Prophet, most liuely describing and setting forth the Natiuitie, Preaching, Persecution, Apprehension, Death, Resurrection, Ascension, yea, and latter comming to Iudgement of our Lord and Sa∣uiour Iesus Christ: so that no Euangelist seemes to goe beyond him. His Auditorie was Iudah and Ierusalem, a stubborne and disobedient people; more brutish than the Oxe and Assee 1.9: whose sinnes were crimson, recei∣uing a double dye, or admitting a two-fold aggrauati∣on, one from Gods vnutterable kindnesse vnto them, in nourishing, bringing of them vp, and choosing them

for his: The other from the qualitie and multitude of their transgressions against him, whose sinnes were for number many; for nature heauie.

To these is Isaiah (Gods Health) sent that he might heale their sicknesse;* 1.10 with these he deales, and first dis∣couers their disease, and then labours for their recoue∣rie: He proues that theyf 1.11 are a sinfull nation, a people full of iniquitie, a seede of euill doers, corrupt children, whose whole head was sicke, and whole heart heauie; so that from the sole of the foot to the crowne of the head, there was no soundnesse, but wounds, and bruises, and putrifying sores, &c. And that of a faithfull citie it was now become a har∣lot, whose siluer was become drosse, and wine mixt with wa∣ter, &c. For all which, Gods anger was conceiued against them, and yet withall he signifies his mercy, if it were receiued by them; vsing his best Oratorie, in Inuiting those that did rebell, 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 foure fore-going Chapters. All which to haue heard this Orator himselfe presse in his owne words and with his owne affections, whose bowels would not haue yer∣ned and heart melted within their breasts? And yet ah Lord! what heare I? Israel is not gatheredg 1.12, thy ser∣uants report is not beleeued, euen Isaiah himselfe la∣bours in vaine, and spends his strength for noughth 1.13: no better fared it with him in his ministerie, than it fa∣reth with vs the Ministers of thy Gospell: Scarce a tenth is gathered. And yet we cannot wonder that it fareth so with vs: 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 trauels; and yet he doth not faint, but with an inuincible constancy goes on in performing his propheticall function.

Oh! how sorts the humour of many with this his

practise? such is the impatiencie of our hearts, that except we see present reformation in those we haue to deale withall, we are ready with Ieremiahi 1.14 to resolue to speake no more in the name of God. It is noted as his blemish, and the word of God giues him no rest vntill 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 doe euill, they will not obey: nay, which is worse, they will not heare thee: would they listen to thy Sermons, there were some hope they might be wrought vpon: but turning away the eare, what hope is left? Tell vs then, oh noble Prophet, what wilt thou doe? let vs be so bold with thee as to aske the que∣stion; and be so fauourable as to acquaint vs with thy purpose.

Now will I sing to my well-beloued a song of my beloued touching his vineyard,* 1.15 &c. q. d. I see indeed they light∣ly set by my ordinary Sermons: and therefore I pur∣pose to leaue my accustomed manner of prophesying, and fall to singing, being vnto them rather as a Poetk 1.16, than as a Prophet, that so by their owne delights they may be allured.* 1.17 Thus God seekes to draw vs to him∣selfe with those baits which are somewhat agreeable to our pallar, he doth compose himselfe to our disposition; and euen as face answereth face in a glasse, so doth he ap∣ply himselfe to fit the humors of mortall men. Doe the Sages loue starres, and dreames?l 1.18 a bright shining starre and a dreame shall instruct them in the truth of God, and direct them vnto Christ. Doth Saint Peter loue fishing?m 1.19 he shall be wonne by a great draught of fishes. Doth Augustin loue eloquence? Ambrose by his elo∣quence shall catch him at a Sermon. What is it that can win vs? which way soeuer our desires stand (that is not sinfull) God doth in his word allure vs: The best things in earth and heauen are made our bait: Let vs yeeld our selues therefore to be caught, for with these

doth the Lord seeke vs, not for any need that he hath of vs, but for our owne saluation.

In which Song we haue a Parable proposed of a fruitlesse Vineyard, which after great care and cost of the painfull Husbandman bestowed on it, is left desolate and forsaken for its barrennesse.

The Argument of it seemeth not to differ from that of the fore-going Chapters;* 1.20 here being nothing said, that for substance was not before taught:* 1.21 The difference that is, is only in circumstance, the stile and method only being altered and changed.

The Scope and drift of the Prophet is,* 1.22 first to get au∣dience and attention: And therefore he chooseth to deliuer his message in the sweetnesse of verse, rather [ 1] than in prose, that so the eare hauing that which deligh∣ted it, might without tediousnesse listen to that which was taught, which being listened vnto, might the bet∣ter and more kindlier worke vpon them. And questi∣onlesse, by this course he got him hearers; for many would flocke to heare him sing, who would not step ouer the threshold to heare him in his wonted veine.

Secondly, that they might the sooner learne, and bet∣ter [ 2] retaine what he did teach them: For Verse being composed of certaine Musicall proportions, both in the number and measure of feet and syllables, are sooner and with greater delight learned; and once being lear∣ned, are longer retained; as by experience we finde, that our common people haue many vnwritten songs, which are older than their great Grand-fathers Father, those they learnt being children, and neuer forget againe vntill their death; yea by this meanes, the re∣membrance of some things haue beene kept from ma∣ny ages past, which both Historie and Tradition had else for euer left neglected and forgotten.

Thirdly, that he might bring them to a sight of their [ 3] ingratitude, and draw from them an impartiall sentence against themselues: For looke as it is with the eie which

both seeth and correcteth all other things saue it selfe; so is it with the sinner, when his owne case is proposed to him, not as his owne, but in the person of another, he will soone see the fault and passe a iust sentence on it, but else it cannot be espied. Whilesn 1.23 wise Nathan was querulously discoursing of the cruell rich man, that had forcibly taken away the only Lambe of his poore neigh∣bour, how willingly doth Dauid listen to the storie, and how sharply (euen aboue law) doth he censure the fact? o 1.24 As the Lord liueth, the man that hath done this thing shall surely die. See how Iusticers we can be to our ve∣ry owne crimes in others persons? Had he knowne on whom the sentence would haue light, it should not haue beene so heauie; but now he is selfe-condemned. The like was our Sauiours practise with the Scribes and Pharises, in propoundingp 1.25 that Parable of perfidious Husbandmen, who beat the Seruants that were sent to receiue the fruits of the Vineyard, and slew the heire; and not without the like successe: For beingq 1.26 asked what the Lord of the Vineyard would doe to such; they answer,* 1.27 He will cruelly destroy them, and let out the Vineyard to others.* 1.28 Then Christ infers, Therefore I say vnto you, the Kingdome of God shall be taken from you, and giuen 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 Parabolicall song, propoun∣ding the truth in such an obscure manner, vnder a con∣tinued similitude or allegorie; like some expert Physi∣tian, who so cunningly wraps vp his pils and conueyes his dose, that it begins to worke ere it be tasted.

And surely, there is no one thing, wherein is more vse of wisdome than in the due contriuing of a repre∣hension, which in a discreet deliuery, helps the disease; in an vnwise, destroies nature.

In which Song consider we:* 1.29 First, the Prooem or Pre∣face to it, verse 1.

Secondly, the Poem it selfe, or body of it, verse 1.-8.

The Prooem in these words, Now will I sing to my well-beloued a song of my beloued touching his Vineyard: where∣in, these particulars are obseruable:

First, the Inditer or Author Instrumentall, intimated in this particle [I.]

Secondly, the kinde of Treatise indited [A Song.]

Thirdly, the manner of the Prophets publishing and deliuering it [Will sing.]

Fourthly, the Dedication of it [To his well-beloued.]

Fifthly, the warrant and authoritie for the publishing of it [Of my well-beloued.]

Sixtly, the Subiect 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 hand∣ling of it. Let vs now goe to the sickle of the Sanctuary, and there weigh those words which we haue already numbred.

Now] Some reade it Goe to,* 1.30 or Goe to yet: As if the Prophet should stirre vp himselfe to sing;* 1.31 and like the watchfull Cocke,* 1.32 first clap his wings to awake himselfe, before he crowes to awaken others. Others reade it as we haue it Now, or Now I pray; hereby stirring vp his people to attention; which reading is the best: for the Hebrew particle Na noteth the motion of the minde to perswade or intreat.

Will I sing] id est, I will lift vp my voice and make a melodious sound, modulating and singing the Song I haue composed.

To my well-beloued] id est, To the grace or praise of his well-beloued,* 1.33 or (as some) in his defence.

Well-beloued] Some there are who would haue Gods Israel to be meant hereby: He so terming them in re∣gard of the great loue he bare towards them, and great care he had ouer them, they being dearely beloued of him: But the Prophet explaineth his owne meaning, when he saith, My well-beloued hath a Vineyard. Now

the Vineyard of the Lord of Hoasts, is the house of Israel, vers. 7. By well-beloued then he vnderstandeth, not the people of God, but God himselfe. And he cals him so in a two-fold respect.

More Generally;* 1.34 as he himselfe was a member of the Church, and in the behalfe of it, and thus said Solomon, r 1.35 My well-beloued is mine, and I am his.

Or more Specially;* 1.36 as he was a Prophet, and so one of the Bridegroomes friends, to whom the charge of the Church was committed; according to that of Saint Iohn,s 1.37 He that hath the Bride is the Bridegroome: but the friend of the Bridegroome which standeth and heareth him, reioyceth greatly because of the Bridegroomes voice.

A Song] Three kindes of Songs were in vse espe∣cially amongst the Iewes:* 1.38 Some they called Psalmes; othersome Hymnes; and another sort they had which they called Songs or Odes: All which kindes Saint Paul mentioneth, when he willeth vs to speake to our selues with Psalmes, and Hymnes, and Spirituall Songst 1.39. The first of these were such as were artificially framed in a certaine full number of words and measure, as the originall word noteth; it comming of a wordu 1.40 which signifieth to prune or cut off superfluous twigs: and containeth in it holy matter, of what argument soeuer: whether Precatorie; Praiers for benefits to be receiued: or Deprecatorie; Petitions against aduersities: or Con∣solatorie; Matter of comfort and consolation. These were wont to be sung both with Instrument and voice.

The second sort, were speciall songs of praise and thanksgiuing, and come of a word* 1.41 which signifieth the lifting vp 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 Almighties praise:* 1.42 therefore saith Chrysostome; A Hymne is more diuine than a Psalme.* 1.43 These were wont to be sung either with the Instrument,* 1.44 or without.

The third kinde contained in them doctrine of the

chiefe good, or mans eternall felicitie, with other such like Spirituall matter, and were artificially made, and af∣ter a more maiesticall forme than ordinary. These were sung only with the voice, without any Instrument.

A learned writerx 1.45 sheweth diuers other differences, and distinctions giuen of these by diuers of the Anci∣ents: but that I haue named, is the most receiued. Let this suffice, there were and are varietie, and all allowa∣ble by the Lord.

As for this Song of our Prophety 1.46 it is of this latter kinde, and was most artificially composed, and set out with the most exquisite skill that might be. It is of the like nature and kinde with that of Solomons,* 1.47 which is called the Song of Songs: For here the great loue of God towards his Church, with the fruit of that his loue is set forth vnto vs. In this indeed they differ (as some haue well obserued) that is Comicall, but this is Tragi∣call; for though our Prophet beginneth merrily, yet he endeth heauily.

Of my beloued] Here the Prophet vseth the same word that he did before,* 1.48 though with some little alte∣ration: and somez 1.49 translate it Vncle; others Couzen; (For so it signifieth as well as friend or beloued) and would by it note out the Messiah, and his humanitie in a speciall manner: For Isaiah descended from Dauid, and so was of Christs kindred; in which regard (say they) he calleth him his Vncle or his Couzen. But this exposition is reiected by other of the learneda 1.50 as con∣strained: And they take the word here vsed to be the same in signification with the former, holding the addi∣tion to be but a garnishing of the Prophets speech, which liberty Poets haue aboue other writers, to the end that by the rime and running of the verse, the Me∣morie might be the better helped, and the Vnderstan∣ding quickned.

Now, in that he saith it was [Of] his beloued, he hereby noteth out his Warrant and Authoritie: It

was the Song which his Beloued 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 reade it, to his Vine∣yard; others, for his Vineyard. The word may be read both waies, both in the Genitiue and Datiue case (as b 1.51 one obserues.) By this Vineyard we are to vnderstand 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 Obseruation.

And first in generall from the Prophets method and manner of proceeding, which we see was not as vsually it was;* 1.52 note we, What wisdome is requisite for Gods Mi∣nisters, that they may be able to apply themselues to the se∣uerall affections (if not sinfull) of their hearers: becom∣ming all things to all men, seeking by all possible meanes to winne or gaine any vnto Christ.

To the Iewc 1.53 (saith Saint Paul) I became as a Iew, that I might gaine the Iewes; to them that are vnder the Law, as vnder the Law, that I might gaine them which are vn∣der the Law. To the weake became I as weake, that I might gaine the weake. I am made all things to all men, that I might by all meanes saue some. Then followes that generall exhortation:d 1.54 So run that you may obtaine. This course likewise tooke our blessed Sauiour; some∣times he taught by Explication; otherwhiles by Appli∣cation: sometimes Propounding doctrines; othertimes Expounding them: sometimes he deliuereth plaine Principles, at other times Parables and darke sentences, and not seldome by exemplarie similitudes. The rich man he teacheth by the rich mans care and greedy ga∣thering: 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 Husband-man by the Husbandmans sowing and reaping: The Fisher-man by the Fisher-mans

casting in nets and drawing. By all which the Mi∣nisters of the Gospell are admonished to become all vnto all,* 1.55 that they may winne the more, according to our propounded point.

Let vs not then be discouraged,* 1.56 though we haue to deale with a stubborne and refractarie people, so as to surcease our paines. The Physitian omits no point of his Art, though the recouerie of his Patient seeme de∣sperate; he will vse his best skill before he giues him ouer. What is this diuine trade of ours, but a spirituall Piscation? Now how much skill, and toyle, and pati∣ence is requisite in this Art, who knowes not? The world is the Sea; Soules like fishes swim at liberty in this deepe, ranging vp and downe after their owne dispo∣sition, vncaught: Ministers are the Fishers in this Sea, who must be euer 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 Gospell, which Net is oftentimes let downe, and many a draught made by the poore Fisherman, yet nothing taken. For some are craftie, and will not; as the worldling, who is so wise (at least in his generatione 1.57) that he no sooner spies the Net laid, but he shuns it. Some are slippery, and cannot; as the Hypocrite,* 1.58 who like an Eele slips thorow when he is enclosed. Some are great, and may not;f 1.59 Prophesie not at Bethel, for it is the Kings Chappell, and it is the Kings Court: So sheweth Ieremiah, when hee saith, g 1.60 I will get me to the great men, and speake to them, but these haue broken the yoke, and burst the bonds. And there∣fore Paul though he had caught many a soule in his Nets, yet he could catch but a peece of King Agrippa: So sheweth the Text,h 1.61 Almost thou perswadest me to be∣come a Christian. And lastly; Some are little, and dare not: Our Peter-like professors, whom the voyce of a silly damsell, crying, Thou art a Galilean, terrifies. So that the summe of the paines of many is,i 1.62 We haue la∣boured

all night and taken nothing. Thus it pleaseth God to exercise the patience of his seruants. But howsoeuer some fishes are too great, and some too little, some too silly, and some too subtle, yet let vs launch out into the deepe, and once againe let slip our new-washen Nets at our Masters bidding: What though there be no likeli∣hood of successe? yet the last throw may draw vp some to grace and glory: Say then with Simon, Master, though we haue trauelled all night, and taken nothing, yet at thy word we will let downe the net, and make one cast more. In so doing certainly, we at last shall finde, 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 1.63 they enclosed a great multitude of fishes, so that their nets brake; and they filled their ships, so that they began to sinke. O happy complaint of too large a capture! Who would not obey thee, oh Christ, since thou so bountifully requitest mans weakest serui∣ces? Their nets breake, their ships sinke with the bur∣den of that which they haue taken: O blessed Sauiour, if those Apostolicall vessels of thy first rigging were thus ouer∣laid, ours flote and totter with an vnballast lightnesse: Thou who art no lesse present in these bottomes of ours, lade them with an equall fraight of conuerted souler; giue vs abilitie to take; giue men will, and grace, to be taken, and let vs praise thee for thus sinking. Howeuer, let thy worke be followed, and thy leisure waited for: Assure vs of this, that that paines cannot be lost, which we resolue to lose for thee. Forl 1.64 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 sauour to them that heare vs; yet euen in them we shall be a sweet sauour vnto the Lordm 1.65. If then we preach, and men repent not, let it neuer repent vs of our preaching; for they are the losers and not we:n 1.66 Be yee strong therefore, and let not your hands be weake, for your works shall be rewarded.

Let Hearers hence likewise be admonished,* 1.67 not rash∣ly to condemne their Teachers for their sometimes vsing a differing method from that they were wont to vse. It is the wisdome of a Minister (as we see) some∣times to change his note, as occasion shall require. While he hath to deale with a people of a tractable disposition, he comes in a still small voyce, as God ap∣peared to Elijaho 1.68, and is a Barnabas, the sonne of con∣solation: When with the stubborne and refractarie, then he lifts vp his voyce a straine higher, hep 1.69 cryes aloud and spares not, being a Boanerges, the sonne of thunder. Blame him not for this: for some mens hearts are like nettles, touch them but gently, and they will sting, when rough handling is without preiudice: And others are like bryars, that wound the grasping hand of reproofe, but yeeld willingly to them that softly touch them with that Lady-like hand of Exhortation.

Aarons bells must be wisely rung; sometimes the Tre∣ble of mercy sounds well, at other times the Tenor of Iudgement, or Countertenor of Reproofe sounds better: and it often happens, that the Meane of Exhortation sounds best of all. It is his wisdome to obserue cir∣cumstances, and know how to curse as well as blesse; chide as well as comfort, and speake warre to a rebell, as well as peace to a friend. And herein indeed lies the wisdome and faithfulnesse of a Teacher: Then and only then shall he proue himselfe sincere and vnpartiall, when he holds this course.

Againe, when he hath to deale with a people of a shallow capacitie and vnderstanding, he so speakes both for matter and manner of deliuerie, as they are best able to receiue it. Should hee vse the Latine or Greeke tongues to such as can only vnderstand the English: Or such a Roman-English, or soaring sublimitie of phrase, as plaine Englishmen know not what to make of: He knoweth full well he should be as a Barbarian to those which heare him. Or should he tell the vulgar of Fa∣thers

and Historians; of Ambrose, Austin, Gregory, Cy∣prian, Chrysostome, with the rest; and of their Homilies, it would little else than amaze his Auditors. Wherefore here he vseth a plainer method, and more familiar stile, stooping to the vnderstanding of the simplest, daily beating vpon those high-way points of Faith and Re∣pentance:* 1.70 for which his plainnesse let him not be despi∣sed; but reuerently and deuoutly see that his doctrine be receiued, that obscure things may afterwards be more profitably opened. At another time it so falls out, that he is to speake to a more learned and intelligent Auditorie, and then he takes more scope to vse the li∣berty of his liberall education, in quoting the Fathers, and alledging 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 controuersie, by shewing the consent of the ancient Church, that he may free the truth from Noueltie (espe∣cially dealing with an Aduersarie that would claime all Antiquitie from him:) Or sometimes for conuiction of Atheists; Heathens, and the like, who care not for the authoritie of Scriptures.

And thus did S. Paul himselfe, when he had to deale with the Athenians, Epicures, and Cretians, alledge the sayings ofq 1.71 Menander,r 1.72 Aratas, ands 1.73 Epimenides, whereby he did conuince their wickednesse. And this is an excellent way to stop the mouths of Aduersaries, which Iulian a wise, but wicked Emperor saw; Behold (saith he) we are wounded with our owne quillst 1.74, out of our bookes they take armour which in fight they vse against vs. And therefore he made a law, that the children of the Galileans should not reade Philosophers nor Poets. In these and such like cases, and vpon these and such like occasions, for a Ministeru 1.75 wisely and soberly, hauing re∣spect to times and places, to alledge the savings of ancient Writers in their owne termes and language (not seeking themselues, nor affecting their owne

glory therein) let it not be thought vnlawfull nor vnfitting.

Such also may be here lesson'd, who would haue all Ministers vse one method in their teaching, and that such as they best like of. This mans method is excel∣lent (saith one) I like this kinde of teaching well. Such a ones I like better (saith a second) and it is more profi∣table. Would all had this mans veine in preaching (saith a third:) He goes for my money; of all that euer I heard I like him best. And thus like foolish frampole children we care not for the meat, except we chuse the spoone: Or like those Germanes, who meeting together at a Tauerne, fell into discourse of their profession and religion: One protested himselfe to be of Dr. Martins religion; and the other vowed, he was of Dr. Luthers 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* 1.76 we haue diuersitie of gifts, yet but one and the same spirit. S. Paul spends well-neere a whole Chapter about this argument in the first of those Epistles which he wrote to the Corinthians, who as it seemes were trou∣bled with this disease: for hauing three famous Prea∣chers, Paul, Cephas, and Apollos, some professed them∣selues the followers only of Paul, despising Cephas and Apollos; and other of Cephas, despising Paul and Apollos; and lastly, others held themselues to Apollos, despising Paul and Cephas. This itch of mens wits and eares, is fatall to these times, and (in the iudgement of a great Physitianx 1.77) almost incurable; for he auoucheth, that there is no scab nor itch more dangerous, than the ambi∣tion of sects and new opinions. Oh that we could see the richnesse of Gods mercy towards his Church in this particular, who hath giuen such diuersitie of gifts to di∣uers men; to one in giuen the word of wisdome, to another the words of knowledge, to another the gifts of healing, to another diuersitie of tongues. Some haue

a more excellent gift of conference, some of prayer, some in opening of a Text, some in application of his Text, &c. And all (not for the making of a rent in the Church, or breeding of a schisme) buty 1.78 for the perfe∣cting of the Saints, for the worke of the Ministerie, for the edifying of the body of Christ. This is that same z 1.79 manifold wisdome of God, that liking not one we might like ano∣ther; and that the varietie of mens affections might be satisfied with the varietie of his gifts. Let vs then make the true vse of this mercy, and by some ones gift or other, be brought neerer to the Lord: Not being like the Iewes, of whom Christ thus complaines;a 1.80 Whereunto shall I liken this generation? It is like vnto children sitting in the markets singing vnto their fellowes, and saying, We haue pip••d vnto you, and you haue not danced; we haue mourned vnto you, and you haue not lamented. For Iohn came neither eating nor drinking, and they say he hath a Deuill; the Sonne of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners. Thus Iohn came in one sort, Christ came in another, yet neither Iohns veine, nor Christs veine could like them. If it be so with vs, oh then, how inexcusable are we? Art thou a daily hearer, and hearest thou diuers men, and yet doth no mans gift like thee? Can none of them so farre preuaile with thee, as to make thee leaue thy lying, deceit, cozenage, drunkennesse, prophanenenesse, &c? Alas for thee! Woe worth the time that euer thou wert borne: Thy dam∣nation is iust.

This in generall: The particulars follow. And first of the Inditer, or Author instrumentall [Isaiah.]

Who this Isaiah was, we finde in the beginning of this prophesie, where we haue him described by his pa∣rentage,b 1.81 Isaiah the sonne of Amoz. Not of that Amos who is numbred amongst the smaller Prophets, as c 1.82 some haue thought: For besides the great difference that is found in the Originall, both in the writing and

signification of their names, (the Prophets name be∣ginning with Gnajin, and ending with Samech, and is by interpretation,d 1.83 A man burdened and loaden; or one that is separated from others: But Isaiah his fathers name beginneth with Aleph, and endeth with Tzadi, and signifiethe 1.84 Stout, or valiant.) there is great diffe∣rence also in their race and descents. For that Amoz who was father to this our Prophet, was of the Race Royall, being brother of Amaziah King of Iudah; (as most of the Ancients hold, and the Iewish Rabbines re∣port) when as that other Amos was of meane paren∣tage, and (as himselfe confesseth)f 1.85 neither a Prophet, nor the sonne of a Prophet (vntill it pleased God extraordi∣narily to call him to that office) but an Herdman,* 1.86 and a gatherer of Sycamore fruit, keeping amongst the Herd∣men of Tekoa.

Thus it appeareth that this our Prophet was of the Race Royall: And being so, we thence inferre,

It is no disparagement to greatnesse to be the Lords Pro∣phet.* 1.87 Though Isaiah was of the bloud Royall, yet hee counted it no impeachment to his birth or breeding; nothing derogatorie to his reputation to be employed in the meanest peece of seruice (though it be in compo∣sing Songs or Poems) for the setting forth Gods praise, and the publike good of his Church.

It was S. Iohns honour to be calledg 1.88 a Prophet of the most High, and therefore it cannot be a disparagement to any to serue the same Master. The blessed Apostles S. Paul, S. Peter, S. Iames, S. Iude, &c. amongst all their titles count this to be the most honourable, that they are theh 1.89 Seruants of Iesus Christ, and therefore the two for∣mer set that first, and then Apostles after.

What shall we say to Noah? He was a Prince of the world, and yet ai 1.90 Preacher of righteousnesse. Tok 1.91 Mel∣chisedech, who was King of Salem, and yet a Priest vnto the Lord? To Samuel a Iudge; To Dauid a King; and yetl 1.92 Prophets both? And to wise Solomon his sonne

(before whom there was none like him, neither after him shall euer any rise like vnto him) who amongst all his titles, and that in his wisest and best dayes, did count this to be the most honourable, to be calledm 1.93 a Prea∣cher? And to the glorious Angels of heauen, who haue not refused to be publishers of the glad tidings of peace? And to Christ himselfe, who (though equall in glory with the Father) disdained not the title of an 1.94 Minister▪ How then can it be thought a thing not beseeming the worth of any to be the Lords Prophet? Besides these exam∣ples, weigh the Reasons.

Such serue the King of Kings,* 1.95 and Lord of Lords; who is higher than the highest; greater than the grea∣test; richer than the richest; nobler than the noblest: and can it be any disgrace to serue such a Master? If it were such a noble priuiledge to be a subiect vnto Ce∣saro 1.96: And so happy a thing to be a seruant vnto Solo∣mon: How much greater is their priuiledge, and how much happier are those. seruants, who serue such a Lord, as doth at his pleasure pull downe one, and set vp another vpon the throne.

Such are employed about that worke which is the highest,* 1.97 holiest, the heauenliest and greatest of all other workes, viz. the saluation of mens soules. By Ministers God worketh saithP 1.98; by them he conuerts; by them he comforteth, sanctifieth, saueth: By them he declareth to men their righteousnesse; preacheth repentance, free for∣giuenesse, and perfect saluation, to all that truly beleeue in Iesus Christ. In which respect, saith Iob, A good Mi∣nister isq 1.99 one of a thousand. A good Lawyer may be one of ten; A good Physitian, one of twenty; A good man, one of a hundred:* 1.100 But (saith a Reuerend Diuine) a good Minister exceeds all, for he is one of a thousand. A good Lawyer may declare vnto thee the true state of thy cause: A good Physitian may declare vnto thee the true state of thy bodie: But no man can declare vnto thee thy righ∣teousnesse, but a true and faithfull Minister: The Lawyer

then in caring for thy cause, and the Physitian in caring for thy bodie, are both inferiour to the Minister, who careth for thy soules saluation. No maruell then, if the Apostle requires, that they should ber 1.101 esteemed highly euen for their workes sake.

Such shall haue the greatest wages of any other: for [ 3] s 1.102 They that be wise shall shine as the brightnesse of the fir∣mament: but they that turne many to righteousnesse, as the starres for euer and euer. All good men shall haue 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 ordinarie glory, but as the starres, which haue a brighter glory than the firmament. Seeing then the Master which they serue is the highest: The worke which they doe is the holiest: The wages which they haue is the greatest: It may beseeme the worth of any to be the Lords Prophet.

How guilty then are such as thinke basely of so ho∣nourable an office and function,* 1.103 as the Ministerie is? Oh cursed times! wherein prophane liuers doe account no mens persons, no mens callings, so base and vile as ours. The name it selfe of Priest and Minister by such is cast in our faces, as termes of infamie and reproach, and vsed no otherwise amongst vs, 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 himselfe be free enough from all contempt. This is one of the blots of this our Nation, that a Minister is sel∣dome spoken of but with diminution: And the simplest in a multitude, though he be not able to giue the mea∣ning of one petition in the Lords prayer, yet hath elo∣quence enough to disgrace their persons and their cal∣lings. A horrible confusion it was, that was foretold by this our Prophet, which should come on Israel:t 1.104 The childe should behaue himselfe 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 himselfe a better man than the ablest Minister? What Gentleman so meane, but thinks his childe too good for this Priestly trade? Yea his whole house disgraced, his bloud and familie disparaged, if ei∣ther his daughter be matched with a Preacher, or his sonne entred into that calling? But be it knowne vnto thee, who thus basely iudgest, That God hath honou∣red the poorest Minister farre aboue thy selfe; and ta∣ken him to serue at his owne table, when he hath reie∣cted thee and thy fathers house. Be not then any more so much deceiued, as to thinke the calling of the Mini∣sterie to be base and beggerly, and not meet for any, but the poore to liue by; fit only for the lame, and such as are disfigured; for younger brothers, blunt-headed schollers, and such as are good for no Trade else; when Princes, Peeres, and Nobles, and such as haue beene of the royall bloud, haue held it as an honour to be em∣ployed in the seruice of the Lord.u 1.105 Nebuchadnezzar would haue only such to wait vpon him as were of the Kings stocke; and comely, witty, and euery way well qualified, both for lineaments of body; and ornaments of minde; none of the refuse must come into his pre∣sence: And shall they that come before the Lord, to ad∣minister in his presence, be the scum and off-scowring of the people? What is this but to serue the Lord with the* 1.106 blinde and lame, which he abhorres? Certainly this dishonour of the Ministerie threatneth the depar∣ture of the word, and therefore let vs pray hard, that this sinne of contempt and base esteeme of Gods Mi∣nisters▪ and their callings may not be laid vnto our charge.

And so (to fall from reprouing to perswading and ex∣horting) let euery one beware how they refuse or reiect the Ministerie,* 1.107 as thinking themselues, their friends or children too high for it, and it too low for them: No man may be thought to be too good to serue God at his

Altar, and to administer at his Table: If any so thinke, he deceiueth himselfe and ouer-valueth his owne con∣dition. Amongst the Iewes thex 1.108 Priests were some∣times matched into the bloud Royall; Numa Pompi∣lius would be a Priest amongst the Romanes:* 1.109 And the Aegyptians chose their Kings from amongst their Priests: and shall we then thinke basely of them? our fore-fathers counted it an honour to haue one of their children an Abbot, or a Bishop, in which callings then they liued like Epicures; hauing nothing of a good Christian saue the title only. Yea Princes of this Land haue renounced their Crownes and Kingdomes, and entered into Monasteries; and haue put their sonnes and daughters into Cloysters. Shall not these condemne vs? Nay, will not the very heathen rise vp one day in iudgement against vs? who haue giuen their sonnes y 1.110 for sacrifice vnto their Idols, and caused them to passe through the fire; thinking them not too deare to be of∣fered to their gods. Let vs looke on these and be asha∣med of our selues: For certainly the best and noblest amongst the sonnes of men are a thousand-fold more vnfit for that high place, than that calling is or can be thought vnworthy of them.

And as for such as are already called to this high place, let all beware of despising of them. It is the Apo∣stles rulez 1.111, that they which rule well should haue double honour: First, honour of countenance, and then of main∣tenance; one of these is not enough without the other: for it must be double.a 1.112 Beautifull are the feet (saith this our Prophet Isaiah) of them that bring good tidings, that publisheth saluation, &c. If their feet be beautifull, how beautifull should their face be? who should be so welcome to vs as these, who more esteemed or reueren∣ced? Remember how the Lord hath euery way ende∣uoured to make them so; as by giuing them titles of highest respect; asb 1.113 Embassadors for Christ; andc 1.114 Mes∣sengers for the Lord of Hoasts;d 1.115 Fathers (the first title of

honour that was in the world)e 1.116 Angels, which are the noblest of the creatures. Besides, he hath giuen them wonderfull authoritie. He hath put thef 1.117 Keyes of the Kingdome of heauen into their hands to open and to shut.g 1.118 Power to remit and retaine sinnes. Thus the Lord is pleased to ratifie their regular proceedings in the Court of Heauen. Likewise he hath giuen them h 1.119 extraordinary gifts aboue the common rate, as Know∣ledge, Experience, Comfort, and the like. Is it safe de∣spising these whom God hath thus highly dignified?

A last vse may be for comfort vnto vs who wait at Gods Altar.* 1.120 Let vs count it our honour to be called hereunto, and preferre it before all other callings what∣soeuer: not giuing way to any thoughts of discontent∣ment in respect of the many ignominies or persecutions that we daily doe or are like to vndergoe, so as to be grieued at the Lords leading of vs to so toilesome, and (in mans iudgement) disgracefull a vocation; or to be moued to leaue and giue ouer our function in that re∣spect; As sometimes that Cardinall of Loraine did, who after he had preached once vnto the people, and was therefore derided by the Prelates of his Order, left off vtterly the Office of preaching, as a calling too base for his Cardinals Hat-ship. Let this be farre from vs. If we doe our duty, the world will hate vs: True, But if we doe it not, God will curse vs: By the first we are in dan∣ger to lose our goods, our names, our liues: by the se∣cond our soule, our heauen, our God: Now whether it be better to pelase God or man, iudge ye.

Let euery Minister therefore doe his dutie; and albeit most in the world contemne vs, yet we shall finde some in the world, who are not of the world, that will reue∣rence and respect vs. So long as thei 1.121 widow of Sarepta hath any oile we shall not want. Howeuer, though here we haue troubles to weary vs, yet in the end we shall haue heauens ioy to refresh and comfort vs. It is enough we haue deserued; our worke shall haue a reward.

And thus much for the first particular to be conside∣red in this Preface: the second followes; And that is the nature and kinde of the Treatise indited, and is

A Song] or Poem. And here occasion is offered to speake somewhat in the defence of Poetric and Verse. The Position is:* 1.122 Poesie and Poetrie is an Art and exercise ancient, lawfull, and praise-worthy.

The practises of the seruants of God make this good▪ Moses that man of God was excellent herein, as ap∣peareth by that samek 1.123 Canticle which he made in com∣memoration of Gods goodnesse for his peoples deliue∣rance out of Egypt, and for the destruction of their ene∣mies: * 1.124 which Song is held to be the most ancient Song that euer was (I am sure it is that we reade of in Scrip∣ture) and is thought to be first composed in Hexameter verse, though it is not certaine; (For it is no easie matter to finde out the Scansion of verse vsed amongst the He∣brewes; such was the varietie of their Measures) As al∣so by that which he madel 1.125 a little before his death, which he commanded should be taught the Children of Israel: yea, the text saithm 1.126 he himselfe wrote it and taught it them. Thusn 1.127 Deborah and Barak also composed a Song and sang it to the Lord. So Dauid (that sameo 1.128 sweet singer of Israel) had an excellent gift this way, as is euident by that samep 1.129 funerall Song or Epitaph which he made for Saul and Ionathan after their deaths: Besides diuers Odes and Hymnes which he composed, to the honour of God in various kindes of Verse. This likewise was the practise of Christians in the Primitiue Church, asq 1.130 Eusebius reporteth out of Philo Iudaeus; They contemplate (saith he) not only di∣uine things, but they make graue Canticles and Hymnes vnto God in a more sacred ryme of euery kinde of metre and verse. If any doubt remaine (notwithstanding what hath beene shewed) of the truth of our propoun∣ded point; let then this be considered of, how Verse is the forme of speech which it hath pleased that wise

and all-knowing Spirit to choose, to reueale a great part of his reuealed will in: for besides those speciall Psalmes and Canticles before mentioned, there are sun∣dry parts and bookes of holy Scripture Poetically pend, as the booke of Iob, the booke of the Psalmes, the booke of the Prouerbs, with Solomons Ecclesiastes and Canticles; as the most learned Fathers of the Church haue testified. And many other parcels of holy Scrip∣ture, which we haue meerely translated into Prose, are Verse in the Originall. This me thinkes should put all out of doubt: (For who can be so irreligious as to think or imagine that the Holy Ghost would euer haue vsed any vndecent or vnlawfull manner of expression of his holy Mysteries?) and cause vs to giue credence to this truth, viz. Poetrie and Poesie is an Art and exercise lawfull and praise-worthy.

The commendable properties of which Art ap∣peare in these two ancient Verses:* 1.131

Metra parant animos: Comprêndunt plurima paucis: Aures delectant: pristina commemorant.

Which I finde byr 1.132 one thus Englished to my hand:

Verse doth the soule prepare, and much in briefe affords: It rauisheth the eare, and things long past records.

[ 1] There is Ryme & Reason: or Reason for Ryme. First it pre∣pares & fits the soule for holy duties, & therfore we vse [ 2] Psalmes before our Sermons. 2. It comprehends much in a little, as we see in the Psalmes: For what are they [ 3] but a Compendium of both Testaments? 3. It delighteth the eare, and causeth it to hearken more attentiuely, as [ 4] we haue before seene in the beginning. 4. And lastly, it is a great helpe to memorie, and causeth things (once learned) long to be retained: as we finde by experience in children and others; what they learne in Ryme, they neuer forget againe to their dying day. Now to apply the point.

This may serue first to informe our iudgements con∣cerning the lawfulnesse hereof,* 1.133 that so this exercise and

Art which is by some wrongfully held in contempt, may be brought into a more reuerend esteeme: for what is the maine cause so many speake against Poetrie, but an ignorant misconceit they haue thereof? imagining it to be but a vaine inuention of man, and an vnfitting language for to expresse holy and sacred matters and mysteries by. But that which hath beene said before serues for the discouery (and I trust shall also for the re∣couerie) of this error. God hath vsed Verse to expresse a great part of his reuealed will vnto vs: and hath ming∣led many of his heauenly precepts with the sweet and pleasing straines of Poesie and Numbers. And there∣fore let it neither be thought a vaine and vnnecessary curiositie, nor yet (as some others doe) a horrible and damnable impietie. True it is, in these wretched daies, for the most part we shall finde, that the subiect of Poe∣sie is wantonnesse and lasciuiousnesse, wherewith the mindes of youth are wonderously bewitched: But yet ass 1.134 one said of Musicke we may say of it: The proper and principall subiect of it is the Almighties praise. Shall we then condemne the lawfull vse with the vn∣lawfull abuse? That may not be. Let vs cast away the fashion, but keepe still the stuffe. Let not the exercise it selfe be abhorred, nor the vse thereof condemned; but the corruption thereof: For certainly, there is no Art that doth set forth the glory of God (which is the chiefe end of mans creation) with so much excitation and expression as this Art doth. And therefore by t 1.135 some it is preferred to all Arts and Sciences. To con∣clude this vse; if euery Art be the gift of God; and if it be of himu 1.136 to inuent and finde out curious workes, to worke in gold, and siluer, and in brasse, &c. Then must it likewise be of him to guide the pen, and giue the tongue for speaking such excellent things, and after so elegant a manner. The like might be said for her si∣ster Musicke.

This may likewise serue for a Reprehension of such* 1.137

as abuse this Art which in it selfe is so lawfull and com∣mendable, and by their wantonnesse cause it to grow contemptible.

And thus doe vainer Poets, who by their lasciuious rymes, luftfull Sonnets, Plaies and Entersudes, bring shame vnto the Art, disgrace to Poesie, and dishonour to the giuer. The like is the practise of wicked Fidlers and Baladmongers, who make it their profession, and get their liuing by poisoning many a soule, in alluring their mindes vnto vanitie with their bewitching harmonie, and tempting charmes of lasciuious Musicke.

A shame it is that such Vermine should be suffered in so well a gouerned Common-wealth as this is. And the greater is our shame, in that our Magistrates haue no more care for the putting such good Lawes in executi∣on as are already enacted for the punishment of these.

Come we now to the third circumstance propoun∣ded 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 gaue occasion to speake of the lawfulnesse of Poesie and versifying: so doth this for the authoritie and lawfulnesse of Voice-Melodie and Singing. Let the point be this:

Songs and Poems artificially modulated,* 1.138 may lawfully be sung for the setting forth of Gods praise.

This I will make good both by precept and practice out of the Old and New Testament. Out of the Old: * 1.139 Come let vs sing vnto the Lord; let vs make a ioyfull noise to the rocke of our saluation. Let vs come before this presence with thanksgiuing, and make a ioyfull noise vnto him with Psalmes. And againe,x 1.140 Make a ioyfull noise vnto God all ye Lands, sing forth the honour of his name: Praise the Lord, for he is good; sing praises vnto his name, for it is pleasant. As in these and many other places it is commanded: So by many of Gods faithfull seruants we may finde it hath beene practised. Fory 1.141 Israel. sang

this song: Spring vp oh well; Sing you vnto it.z 1.142 Dauid anda 1.143 Solomon did likewise vse it, and gaue appointment how the Iewes should sing Psalmes in their Temple. So didb 1.144 Moses,c 1.145 Deborah and Barak, with others more, as in the proofe of the former Doctrine appeared. In the New Testament it is commanded in these expresse words,d 1.146 Speak to your selues in Psalmes, and Hymnes, and spirituall Songs, singing and making melodie in your hearts vnto the Lord. And againe;e 1.147 Is any amongst you afflicted? let him pray. Is any merry? let him sing Psalmes. And there also we finde it vsed byf 1.148 Paul and Silas, who at midnight prayed and sang praises to the Lord: and by g 1.149 Christ and his Apostles (whose example is without exception) who sang a Psalme together (as at other times) so that night in which our Sauiour was betrayed. Thus out of holy writ we haue proued the point. Much might be brought likewise for the further confirming of it our of Ecclesiasticall Historie (if it were as needfull as easie so to doe) of the practise of Christians since Christs time;* 1.150 but of that much, I will alledge only at this time that testimonie whichh 1.151 Plinius secundus (a Heathen, who liued about 200 yeares after Christ) gaue vnto the Emperour Traian in the behalfe of Christians: They vse (saith he) to rise before day, to celebrate Christ in Psalmes as God: And as Socrates reports; neither Constantine nor Theodosius euer began a battell,i 1.152 but first they and their souldiers sung Psalmes, and made suppli∣cations to the Lord. Let vs now come to some profi∣table vse.

And first it serueth soundly to lesson such as con∣demne this exercise;* 1.153 or deride such as vse it either in publike or in priuate. Such mockers are euery where to be found, who as they deride all other parts of Gods seruice, so amongst the rest, this. But if it be a worke of Gods spirit to sing; and if Gods childrenk 1.154 sing with the spirit, as S. Paul auoucheth; then against whom doe these open their mouthes? whom doe they blaspheme?

A lamentable thing it is, that in a Land professing the Gospell, and after the continuance of the publike preaching thereof so many yeares; such an ancient, laudable, and holy exercise, should be made a matter of scorne in the seeming of any. The Lord lay not this sinne vnto our charge.

Secondly,* 1.155 let vs be stirred vp on all sides to a consci∣onable performance of this Christian dutie. We haue seene it commended to vs by the practise of Gods Saints, and by Christ himselfe: And not only so, but comman∣ded likewise in expresse termes; so that wee may not thinke it as a thing indifferent, whether we sing or no; but euery man to whom God hath giuen the facultie of singing, ought as well this way as any other, to set forth his Makers praise.* 1.156 Now the better to stirre vs vp to the performance hereof (for we shall finde our flesh back∣ward enough as well in this as in any other good exer∣cise) I might vse many motiues: One taken from the admirable effects and vertues of the Psalmes; there be∣ing in them a pretious balme for euery present sore; so as that there is no temptation nor affliction which can befall a Christian, but in the Psalmes he may finde both the formes of expressing them, and their meanes of re∣medie. Another might be drawne from the practise of the dumbe creatures: As the Larke, and other birds, which shut vp the light with a sweet dittie, and againe saluteth the Sunne when it begins to peepe the next morning, with such sweet straines as God hath naturally giuen to it. Thisl 1.157 one of the Ancients vseth as a mo∣tiue to draw vs to the exercise of singing: For how can men but blush, saith he, to remember that they haue be∣gun or ended a day without a Psalme, when they see the birds, those wilde quiristers of the wood, constant in their deuotions, beginning and ending the day with variety of song? But I loue not to be tedious: Remember only what Dauid saith;m 1.158 It is a good thing to sing prai∣ses 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 sinne: 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 beene proued: It is pleasant, as the children of God experi∣mentally haue witnessed; who in time of tribulation haue vsed them as a great meanes of consolation, and as a sweetning to their tortoures. So did Theodorus, a man young in yeares, though not in grace, of whō we reade, n 1.159 that being cruelly tortured with vnheard of torments from the breake of the day vntill the tenth houre with∣out intermission; and then set on horsebacke, & on both sides tortured by the executioners, sang with a cheere∣full countenance the 96 Psalme. Which vndaunted constancie the Officer perceiuing; sent him backe againe to prison; reporting to the Emperor, what was done, and withall told him, that vnlesse he forbare to ex∣ercise such cruelty; it would redound to their glory and his shame. It is comely; for it is the exercise of the An∣gels in heauen to sing praises and Halleluiahs to the Lord. Wouldst thou then exercise thy selfe in that which is both good, pleasant, and comely? then sing Psalmes, for all these are met in that one dutie.

Now for as much as many a good duty is mard in the making,* 1.160 and spoyld in the performance, let me adde a third vse for our direction, and therein shew what is required of vs in our singing that God may haue the glory. The rules that concerne this exercise are sum∣marily comprehended in these words of the Apostle to the Colossians,o 1.161 Teaching and admonishing your selues in Psalmes and Hymnes and spirituall songs, singing with grace in your hearts vnto the Lord. Here we haue directi∣ons both for Matter, Manner, and End.

Concerning the matter of our songs: It must be first good and wholsome; spirituall and heauenly: Such songs we must sing as are either already in the word, or

else composed according to the word. 2. It must be sitting, that it may edifie: It must teach and admonish: and therefore wisdome is required euen in chusing of a Psalme, that it may be fitting the occasion.

Concerning the manner of our singing, [ 2] these are the things required. First, it must be with the heart. Now to sing with the heart is to sing with vnderstanding, and with feeling. For he that singeth and vnderstandeth not what he singeth, what is he better than a sounding brasse, or a tinckling cymball? And therefore saith the Apostle,p 1.162 I will sing, but I will sing with the vnderstan∣ding. Our hearts must goe with our voyces; the one must be lift vp as well as the other: For God is a spirit, and will be worshipped with the spirit. Looke then to prepare thy heart before thou singest, and awake thy tongue withq 1.163 Dauid before thou speakest. For when the mouth singeth,* 1.164 man hath musicke; but when the heart sings, we make God melodie: that is the best Organ, tune that, and all is well; God heares not words with∣out 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 Loue he sings, whom the Almighty heares.

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 Gods ordinances. The disposition of the heart must be suited to the nature and qualitie of the song: If it be a Psalme of praise, then are our affections to be sutable; our spirits must be cheerefull: If of pro∣mises, then must we stirre vp our faith and trust in Gods mercies: If of threatnings, then must our hearts be strucke with an awe and feare of Gods greatnesse: If of petition, then must our affections be feruent: If of con∣fession,

then the Soule must be humbled. And this doth the Apostle meane by Grace in the heart. Thus for the Manner.

The End is now to be considered; which is 1. Gods glory. 2. The edification of our selues and others. First, we must direct our Songs to God: for singing Psalmes is a part of his worship, and his glory he will not giue vnto another. The Papists then are much to blame, who rob God of this his right, and giue it to the Virgin Mary, in singing songs of praise to her. And as much to blame are they, who sing to their owne glory, deligh∣ting most in sweet voyce, cleare throat, &c. This is singing to our owne selues, and senses; not to our Ma∣kers praise.

Secondly, in our singing, our owne and others edifi∣cation and profit is to be respected.r 1.165 All Scripture is profitable for our instruction; and whatsoeuer is written, is written for our learning: The booke of Psalmes then must needs be profitable for this purpose. Thus edifie thy selfe by applying the matter sung to thy owne heart, and examine thy selfe after the Psalme is ended, what thou hast thereby profited, as well as after thy hearing of the word preached. Here likewise that manner of sing∣ing vsed amongst the Papists in a strange and vnknowne tongue; as also that kinde of singing Psalmes, where∣in the words and sentences are broken and diuided, which hinders the edification of the hearers, is not iustifiable.

Thus we haue seene the rules propounded to vs: What now remaines, but that a watchfull care be had that they be put in practise by vs; 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 Gods name in vaine in singing, because they doe not so performe it as Gods word en∣ioynes. The more subiect then this dutie is to be per∣formed amisse, the more cause haue we of care for the

right performance of it, when euer we set vpon this holy exercise.

To my well-beloued] Here is the Dedication of the Prophets Poem:* 1.166 From whose practise learne we our dutie,* 1.167 viz. To consecrate all our labours vnto God. Thus Moses and the children of Israel write a song and sing its 1.168 vnto the Lord. And in that sweet Swan-like song, which that man of God sang a little before his death. t 1.169 He will publish the name of the Lord: So Dauid spake vnto the Lord in that same Psalme of Thanks-giuingu 1.170, which he made for Gods powerfull deliuerance of him out of the hands of all his enemies. The like did Solo∣mon, Hannah, Hezekiah, Mary, Zachary, Simeon, with other of Gods Saints dedicate their labours in this kinde, to Gods eternall praise: And so the Apostles, as euidently appeares by that doxologie, or forme of praise which they continually vse in their Epistles;* 1.171 To God only wise be glory, &c. Ʋnto him be glory in the Church by Christ Iesus: Vnto the King immortall, inuisible, the only wise God, be honour and glory: To God only wise our Sauiour be all glory, &c. And hereunto tend those gene∣rall exhortations;x 1.172 Whether you eat or drinke, or what∣soeuer you doe, doe all to the glory of God: And againe,y 1.173 Whatsoeuer you doe in word or deed, doe all in the name of the Lord Iesus. And thus this truth is strengthned.

Besides there is good Reason for it.* 1.174 For the first thing in Gods intention should be the first in ours. But this is the first in his: He predestinated vs (saith the z 1.175 Apostle) to the praise of the glory of his grace.a 1.176 He hath made all things for himselfe (saith the Wise-man) yea euen the wicked for the day of iudgemenmt.b 1.177 Bring my sonnes from farre, and my daughters from the ends of the earth: euen euery one that is called by my name: for I haue created him for my glory. And againe we reade,c 1.178 All things were created by him and for him. Seeing then God himselfe proposeth his owne glory to himselfe, for the

end of all his works, man should make the glory of God the end of all he doth.

But ah!* 1.179 Lord God how little is thy glory thought vpon? How few make it the supreme end of all their labours? Shouldst thoud 1.180 looke downe from heauen vpon the sonnes of men to see if there were any that would vnder∣stand and seeke after thee to honour thee; wouldst thou finde one amongst a thousand that did truly doe it? We all can say with Saul,e 1.181 Honour me, I pray thee, before the Elders of my people: when notwithstanding we turne thy glory into shame,f 1.182 louing vanitie, seeking after lyes.

Oh that we could once be brought to learne this lesson!* 1.183 That we would not suffer any part of the re∣pute or honour of any of our acts or labours to rest vpon our owne heads, but repell it forcibly from our selues, and reflect it carefully vpon our Lord and Master. It is theg 1.184 first grace which Christ teacheth vs to begge of God, and it ought to be the chiefest ayme of our whole liues; yea we should prefer it before our liues, or the saluation of our soules; 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 sinnes. Now at length then learne to prefer it before all the world, and promote it by our best meanes. Consider we for this end:

All creatures in their kinde glorifie their Maker,* 1.185 and employ themselues in the setting forth of his praise: h 1.186 The heauens, declare the glory of God, and the firmament sheweth his handy worke: by their admirable structure, [ 1] motions, and influence, they preach his praise, and that 1. All the night, and all the day without intermission; fori 1.187 one day telleth another, and one night certifieth ano∣ther: 2. In euery kinde of language; fork 1.188 there is no speech nor language where their voyce is not heard: and 3. In euery part of the world, in euery Country, Citie, Towne, Village, Parish; forl 1.189 Their sound is gone out through all the earth, and their words to the end of the

world. Thus (m 1.190 saith one) they be diligent Pastors, preaching at all times: And learned Pastors, as preach∣ing in all tongues: And Catholike Pastors, preaching in all Townes. And the subiect of all their preaching is no other than the glory of God. And as the Heauens; so doe the Fowles of the Heauens, as then 1.191 Storke, Crane, Turtle, Swallow. And so also the beasts of the field: foro 1.192 the Oxe knoweth his owner, and the Asse his masters crib, as I say sheweth.

[ 2] Remember againe how little glory God getteth at the hands of most in the world, which I thus make eui∣dent: Put case the whole world should be diuided into foure parts; three of the foure we shall finde to be ouer∣spread with Turcisme, Paganisme, &c. 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 liues and actions: so that there is but a fourth part of the world (if that) which doth professe him in his Sonne; and amongst those (though all professe him in word) how many are there which denie him by their workes? Should we make a subdi∣uision, and againe diuide that fourth and least part into foure parts more, we shall finde the least part truly to seeke his honour. One part we shall finde are Hereticks, who rob him of his glory by their superstition and Ido∣latrie: A second part are Atheists and notorious euill liuers, who are so farre from honouring him, as that they daily belch out blasphemies against him. A third part are Hypocrites and carnall Protestants; backsliders, and luke-warme Christians, whop 1.193 honour him with their lips, but haue their hearts farre from him. Now there is but a fourth part, and hardly that, who are sincere and faithfull; and if they should not bend themselues with all their might, to maintaine and aduance Gods glory, it would be trodden vnder foot of all. Should not this consideration be a spurre in our sides to make vs forward in this dutie?

Call to minde the practices of Gods Saints. Moses, [ 3] that man of God,q 1.194 preferred it before his own saluation, no maruell then if he preferred it beforer 1.195 the honours and treasures of Egypt: the like did blessed Pauls 1.196, who professeth that for Gods glory in the saluation of the Iewes, he could wish himselfe accursed or separated from Christ. Remarkable also is the Apostles care in the cure of the Creeplet 1.197, that the least part of Gods praise might not cleaue to their fingers, but all might be ascribed to the Lord. The 24. Eldersu 1.198 cast their Crownes before the Throne; they emptie themselues of all glory, merit and worthinesse whatsoeuer, that they may giue all praise vnto the Lord. And lastly, haue we not our Sa∣uiours owne example for our imitation, who both by praier and practice sought his Fathers glory, and only it?* 1.199 Father (saith he) glorifie thy name: and againe, x 1.200 I honour my Father, and seeke not my owne glorie. And in that sweet praier of his,y 1.201 I haue glorified thee on earth, I haue finished the worke which thou gauest me to doe. Wherefore seeing we are compassed about with so great a cloud of witnesses, and haue so many examples before vs for our encouragement, let vs lay aside all pride of heart, selfe-loue, vaine-glorie, and euery such like weight and sinne which doth so easily beset vs, and in simplici∣tie of heart aime at our masters praise, in all we vnder∣take. Euery dull iade will follow, though he will not leade the way; we are but iades in Christianitie and godlinesse, if we continue carelesse, when so many haue gone before vs in this dutie.

Remember further, how we pray: Doe we not de∣sire [ 4] daily the hallowing of Gods name? now to say it with our mouthes and not seeke it in our liues, is dam∣nable hypocrisie; a sinne that God abhorres. Doe we not likewise pray, that Gods will may be done in earth as it is in heauen? Now tell me how doe the Angels spend their time? doe not they cry continually one vn∣to another,z 1.202 Holy, holy, holy is the Lord God of Hoasts,

the whole earth is full of his glory? Oh take heed lest thou multipliest lies as thou multipliest praiers; see that thy heart and tongue be not at variance; what thou praiest for with thy lips, see thou practisest in thy life: Let not your workes giue your tongues the lye.

[ 5] Againe, for our further encouragement hereto; con∣sider we the benefit that comes hereby: For by glorify∣ing God we bring glory to our selues; the greatest fruit thereof redounds to vs; His glory is as himselfe, eter∣nall, infinite; and so abides in it selfe not capable of our addition to it or detraction from it. As the Sunne which would shine in its owne brightnesse and glory though all the world were blinde, and did wilfully shut their eies against it: so God will euer be most glorious, let men be neuer so obstinate or rebellious. Yea, God will haue glory by Reprobates, though it be nothing to their ease, and though he be not glorified of them, yet he will glo∣rifie himselfe in them: Yet notwithstanding this, he will trie how we prize his glory, and how industrious we are to magnifie and exalt it; wherein if he finde vs painfull, he will plentifully reward it, and returne glory for glory, according to his promise,a 1.203 Them that honour me will I honour.

[ 6] Lastly, if all that hath beene said worke not vpon vs, yet let the danger that followes vpon the neglect of this dutie moue vs. How many examples are recorded in Scripture of Gods iudgements vpon such, as did either derogate from God, or arrogate to themselues any part of that praise which was due vnto his name? Moses and Aaron (yet his owne deare seruants)b 1.204 were debarred out of the Land of Promise, because they glorified him not at the waters of strife: The high-Priesthoodc 1.205 was remoued from the house of Ely, and the wrath of God was kindled against him for the iniquitie of his sonnes which he saw in them, and staied them not, and so ho∣noured them aboue the Lord. When Nebuchadnezzar d 1.206 vaunted vainegloriously of that great Babel which he

had built, by the might of his power, and to the ho∣nour of his Maiestie; how was he debased? his king∣dome was taken from him; he was driuen from amongst men, and sent to grasse with the beasts of the field for seuen yeares space, vntill he was made to know that the most high God ruleth in the kingdome of men. And lastly, remember Gods hand on Herode 1.207, who ta∣king to himselfe the glory which was due vnto the Lord when the people applauded his eloquent oration, was immediatly smitten by the Angell of God, and was eaten vp of wormes, and so gaue vp the Ghost.f 1.208 Now all these things happened vnto them for ensamples vnto vs: and they are written for our admonition, vpon whom the ends of the world are come, to the intent that we should not doe as they haue done, lestg 1.209 despising him we be de∣spised as they were.

Let these things be laid to heart, and kindly worke vpon vs; so as that whatsoeuer we are, we may be ith 1.210 In him,* 1.211 through him, and for him. Begin all your workes in God, and end in God; yea, dedicate your selues vn∣to him. No Tradesman can endure to haue any of his chiefe tooles, which he hath made or wherewith he worketh, vsed to a wrong end: Man is one of Gods chiefe instruments, whom he hath made for his owne honour, and therefore cannot endure that he or any of his members should be instruments of wickednesse to his dishonour. And let all good Christians take heed lest they doe any thing which may cause God or his Gospell to be blasphemed.

The lewd life of one professor doth more harme, and tends more to Gods dishonour, than the lewd life of an hundred Atheists, as daily experience maketh good. Let a prophane wretch, that neither feareth God nor re∣uerenceth man, liue in the grossest sinnes that can be thought of, there is hardly one word of reproofe or dislike vttered: Let another that professeth religion be ouertaken, through infirmitie, and that but once in all

his life, then are the mouthes of all the prophane multi∣tude opened against the very truth and profession it selfe. These are your Bible-bearers; your professors; your men of the holy house; see their fruits. Thus euery little aberration in a Professor is noted, when outragious wickednesses of prophane wretches is nothing at all re∣garded. When the lesser starres be eclipsed, none takes knowledge of it; but if the Sunne be once, then euery one obserues it: what cause therefore haue all such to be carefull of their cariage? Looke to thy selfe therefore thou that art a professor of the Gospell; thou dippest in the same dish with Christ, and therefore thou of all other shouldst be farthest off from dishonouring his name. Dauid tooke it more to heart, that those who did eat bread at his table did despise him, than that others did; * 1.212 that Absolom should seeke his life, than that Shemei should rayle vpon him. And thou my sonne Brutus, art thou one of them, said Iulius Caesar to his son, when he saw him to be amongst them that murdered him: this pierced deeper into his soule than the swords of all his enemies did or could. So the sinnes of such as come neere vnto the Lord in a holy profession, of whom he looketh to be sanctified, is more grieuous to him than the grosser sinnes of other men: To such he will one day say, as Caesar to his sonne, Art thou one of them? What in the habit of a professor, and liue like a beast? One in shew that loues me, and yet a worldling, a drun∣kard, or the like? Oh how wilt thou answer it? Thou that gloriest in the name of a Professor, and yet liuest like a Pagan,* 1.213 can God endure it? Surely no. See then thou so liuest, as that none may speake euill of thee, but that all the world may see he lieth. Yet further; this would be pressed to all callings and conditions. Let Magi∣strates minde this; and doe what lyes in them to esta∣blish the Churches peace and continuance of the Gos∣pell; let godlinesse be countenanced; sinne punished; and the faithfull be by them incouraged:i 1.214 It shall be

their wisdome and glory in the sight of the people thus to doe. Let Ministers be carefull in a speciall manner of this: Oh! how difficult a thing is it for vs not to lurch away some part of our Masters praise? A glorious and comfortable thing it is indeed, for a Minister to be able to say that he hath beene Gods instrument to bring one soule to the obedience of Christ; yet for him to ayme at his owne vaine-glory, euen in gaining of soules to Gods kingdome, suits not with that sincere affection which ought to be in him, to promote not his owne, but the praise & glory of him that sent him. Let vs then not suf∣fer any part of the repute or honour of any of our labors to rest vpon our own heads, but repell it forcibly frō our selues, and reflect it carefully vpon the Lord Iesus, saying with S. Paul, Not I, not I, but the grace of God in me. Yea let euery one, of what calling or condition soeuer, so carry his course of life, as that God may be honoured in all things. And here let me bring to minde Ioabs com∣mendable cariage in taking of the Citie Rabbah (with which I will conclude the point:) for when he had fought against it, and tooke the Citie of waters (that is, the waters of the Citie) (so called by a figure) and cut off the conduits,* 1.215 by which his policie he brought the people into such distresse,* 1.216 as that they could no way escape, he sends this message vnto Dauid;k 1.217 Gather the rest of the people together, and encampe against the Citie, and take it, lest I take the Citie, and it be called by my name: i. lest it redound to my honour, and that victorie be ascribed vnto me. Doubtlesse this was his great praise so to order the battell, as that his Lord and King might haue the glory of the day, and not himselfe: Should not we doe thus? Are not we more bound to God than Ioab was to Dauid? Ought not we more to respect our God than he his King? What good thing therefore so∣euer we doe or haue, giue him the glory of it, saying with the Psalmist,l 1.218 Not vnto vs, O Lord, not vnto vs, but vnto thy name be the praise.

Welbeloued] We haue before seene whom the Pro∣phet meaneth by his welbeloued,* 1.219 together with the Reasons: By welbeloued, God is meant. One Reason for that Appellation was because he is the Churches well∣beloud; shee being his spouse, and he her husband. In which respect as he was a member of the Church, and in the behalfe of the Church he so termeth him, for he did loue him well. So then

The Church and euery true member of the Church doth and so ought,* 1.220 to loue the Lord entirely.

This we finde commanded;m 1.221 Thou shalt loue the Lord thy God with all thy heart, with all thy soule, and with all thy might.n 1.222 Loue yee the Lord all his Saints, for the Lord preserueth the faithfull, and plentifully rewardeth the proud doer. If any man loue not the Lord Iesus,o 1.223 let him be Anathema Maranatha, had in execration, or ex∣communicated to death. This we shall likewise finde practised by Gods Saints:p 1.224 I will loue thee, O Lord my strength, saith Dauid. And againe,q 1.225 I loue the Lord, because he hath heard my voyce. Thus S. Peter,r 1.226 Lord thou knowest that I loue thee. And Mary had many sinnes forgiuen her,s 1.227 for shee loued much. The Church in the Canticles likewise plentifully,t 1.228 Tell me ô thou whom my soule loueth (saith shee to Christ.) And againe, u 1.229 By night on my bed I sought him whom my soule loueth. And what word more common in that song, than Loue and welbeloued? I must bring Ignatius also to be of the Quorum,* 1.230 My Loue Christ (saith he) was crucified. And thus hath this truth beene proued, That the Church and euery true member thereof both doth and ought to loue the Lord entirely.

And Reason good:* 1.231 For first he loued vs not existing, yea resisting.* 1.232 Forx 1.233 while we were yet sinners he loued vs. This Reason is giuen by S. Iohn; We loue him be∣cause he loued vs first. And surely if God preuent vs with loue, we can doe no lesse than answer him in the same nature, though not (for that is impossible) in the

same measure. Doe not Publicanesy 1.234 loue those that loue them? Sinners doe the same. Though then we haue not beene forward to loue first, yet let vs not be back∣ward to returne loue at last.

Againe, we are tyed to him by all the bonds of loue and duty:* 1.235 we are his creatures.z 1.236 he our maker; we his Seruants, hea 1.237 our Lord; we his Children,b 1.238 he our Fa∣ther; we hisc 1.239 Spouse, he our Husband. Yea so strait is the vnion betwixt him and vs, and that he is said to bee the Foundationd 1.240, we the building; He thee 1.241 root, we the branches; He thef 1.242 Head, we the body, &c. Being bound by so many and so neere bonds, how can wee but ac∣knowledge it is our duty intirely to loue him?

Besides,* 1.243 he only is loue-worthy, beingg 1.244 the chiefest a∣mongst ten thousands. What it is there to be compared with him? The most excellentest creatures are but as the beames of his beauty; That glory or goodnesse 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 vs,h 1.245 it will not easily bee broken, as speakes wise King Solomon. And now Triplex ex arbore fructus; A three-fold vse this point affords.

For triall:* 1.246 And indeed what better vse can we make of it? There was neuer any Senacherib nor Iesabel but said they loued God; and who boasts more they loue him, than the prophanest wretch that daily doth con∣temne him? It is a thing counted both common and easie to performe this duty, and no man doubts hee is herein to seeke; when notwithstanding this is as true as God is true (who is Truth it selfe) that no more doe tru∣ly loue God than are from all eternity elected by God to saluation; And wee know, or may know (for Scripture saies it) that the number of them is smalli 1.247, yea very small (comparatiuely considered) their account will soone be made,k 1.248 it is but a short worke, into a short summe shall they be gathered.

Seeing then,* 1.249 it is as narrow as Gods election (and that is very narrow) let each one search narrowly his bosome for this grace. A rule of three, (1. our Affecti∣ons, 2. our Words, 3. our Actions) will sufficiently dis∣couer it.

By our affections will it soone bee seene,* 1.250 what loue we beare to God: For Loue, as the greatest wheele sets all the rest a worke; It is the strongest affection, and to it doe all the rest giue place:* 1.251 where that goes before, Desire followes after: What I loue I desire to enioy, and it is not where it begets not a desire of society.l 1.252 Ammon was very sicke through loue, his flesh did pine and waste away because he could not enioy his sister Thamar. Da∣uid and Ionathan did loue intirely,m 1.253 and as the Text saith, their soules were knit together, whence it was that they tooke such pleasure and contentment each in o∣ther; n 1.254 the story shewes what shifts they made to meet, what weeping and heart-sorrow there was when they were to part, and all because they loued. Thus hee that loues the Lord must needs desire to haue society with the Lord: A ioy it is to his soule to meet him; and no∣thing doth he desire so much as to enioy him. And so Dauid was affected, as appeares by those many patheti∣call desires of his:o 1.255 Whom haue I in Heauen but thee? and there is none vpon the earth that I desire besides thee.p 1.256 As the Hart panteth after the water-brookes, so panteth my soule after thee O God.q 1.257 My soule thirsteth after thee as a thirsty land.r 1.258 My soule 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 shew the affection of his soule. And whereas in some places God is pleased gra∣ciously to manifest his presence after a speciall manner, and in some exercises there is an especiall kinde of fel∣lowship had with him, we shall finde what a great desire the godly haue had to such places, and what great loue they haue borne to those duties.s 1.259 I haue loued (saith

Dauid) the habitation of thy house, and the place where thine honour dwelleth. And else-where thus:t 1.260 One thing haue I desired of the Lord, that I will seeke after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple. And againe;u 1.261 How amiable are thy Taberna∣cles, O Lord of Hosts! my soule longeth, yea euen fainteth for the Courts of the Lord.* 1.262 Blessed are they that dwell in thy house.* 1.263 A day in thy Courts is better than a thousand: I had rather be a doore-keeper in the house of my God, than to dwell in the Tents of wickednesse. The like is his desire after the meanes and exercises of Religion.* 1.264 Oh how loue I thy Law! it is my meditation all the day.x 1.265 I loue thy Commandements aboue gold, yea aboue fine gold.y 1.266 E∣uening and morning, and at noone will I pray, and cry a∣loud. z 1.267 Yea seuen times a day doe I praise thee because of thy righteous iudgements. This hath beene the desire of such (whose hearts haue beene enflamed with the loue of God) after his presence of grace here; and as desirous haue they bin after Gods presence of glory hereafter, with Paul desiring to bee loosed that hee might bee with Christ,a 1.268 which they count best of all: and with the Bride and Spirit in the Reuelation say, Comeb 1.269. Amen; euen so, come Lord Iesus.

Againe,* 1.270 our Ioy will make knowne our loue. For where loue is, there ioy will shew it selfe, 1. In the Presence or enioyment of the party beloued: 2. In his Image or picture: 3. In such things as tend to the setting forth of his Honour. As loue causeth vs to desire society with the beloued party, so it maketh vs to reioyce in it greatly, when it is obtained and had, euen as a louing wife reioy∣ceth in the company of her Husband aboue the compa∣ny of any other whatsoeuer: so saith the Church,c 1.271 I will greatly reioyce in the Lord, my soule shall be ioyfull in my God. The Apostle Paul calleth Christ his reioycing;d 1.272 By our reioycing which I haue in Christ Iesus. Thus do Gods children reioyce in Gods presence, yeae 1.273 their ioy before

him is according to the ioy in haruest, and as men reioyce when they diuide the spoyle.

As they ioy in his Presence, so doe they reioyce in his Image. The very picture of a friend whom we entirely loue we esteeme highly of, and often solace our selues in the beholding it: Sof 1.274 If we loue him that begat, we loue him also that is begotten: If we loue God, it cannot be, but we must needs reioyce in the Image of God, which appeares in his children, consisting ing 1.275 righte∣ousnesse and true holinesse. And thus did Dauid,h 1.276 My goodnesse extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. Where marke, 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 haue read) saluting Hephestion in stead of Alexander, who was but Alexanders fauou∣rite, blushed and was much ashamed vpon notice of her mistake: which Alexander perceiuing, bid her not be troubled, for said he, he is also Alexander. Doest thou reioyce in Christ, thou must then reioyce in the godly, for they also arei 1.277 Christ.

And as in the Image, so Loue causeth vs to reioyce in euery thing that serueth to the praise or profit of the be∣loued party; So here: As 1. generally; in the Churches welfare; Ierusalemk 1.278 shall be preferred to our chiefest ioy: thus the godly in Isayes dayes,l 1.279 Reioyce yee with Ierusalem, and be glad with her, all yee that loue her, re∣ioyce for ioy with her all you that mourne for her. 2. More particularly; The readinesse of the people to doe God seruice, will stirre vp Ioy: as in Dauids time,m 1.280 The peo∣ple reioyced for that they offered willingly; And in Asa's time,n 1.281 All Iudah reioyced at the oath of the couenant which they had made vnto the Lord, for they had sworne (saith the text) with all their heart. So likewise will the conuersion of sinners: Thus when the Iewes heard of the conuersion of the Gentiles, and that the Holy Ghost was fallen vpon them as vpon themselues at the begin∣ning,

they glorified God, saying,o 1.282 Then hath God also vnto the Gentiles granted repentance vnto life. It maketh vs likewise to reioyce at our owne well-doing, because ho∣nour thereby redounds to the name of God; so saith Solomon,p 1.283 It is ioy to the iust to doe iudgement. And lastly, in our owne saluation,q 1.284 that our names are written in the booke of life. Thus in these, and in all things else, which tend (and so farre forth as they tend) to the set∣ting forth of the Almighties praise, doth Loue cause vs to reioyce.

Further,* 1.285 our Loue (if sound) will be discerned by our Feare. How afraid are we to offend, or any way displease, those whom we entirely affect? And there∣fore these two are ioyned together byr 1.286 Moses as sisters, for where one is there is the other. True it is, that perfect Loue casteth out Feares 1.287, as S. Iohn speaketh; but that is meant of a slauish and seruile feare, not of this sonne-like and filiall feare, for it doth establish it. Moses in one verse sheweth both these kindes of feares:t 1.288. Feare not (saith he to Israel) for God is come to proue you, and that his feare may be before your faces, that you sinne not. He bids them not to feare, viz. with that slauish-feare; and yet chargeth them to feare, viz. with this godly and child-like feare. By this latter feare then, we need not feare to try our loue: For without question, he that truly loues God is afraid to displease God by commit∣ting of the least sinne, for feare lest it should make a diuorce betweene him and his God, whom his soule loueth.

Moreouer Loue causeth Sorrow and Griefe;* 1.289 1. For our beloueds absence: 2. For any wrong or iniurie offered vnto him. Doe we not see what discontent∣ment, beasts (which out of naturall instinct loue their young) doe shew when they haue lost them? And how grieuously doe Parents take the death or absence of their children? In humane loue amongst friends it fa∣reth after the same manner as it doth in naturall; what a

heauy parting was there betweene Ionathan and Da∣uid u 1.290? And is not this the nature of religious loue? The Spouse hauing lost her welbeloued, inquires through the streets as vndone without him,* 1.291 Saw yee him whom my soule loueth? And so doth euery faithfull soule when through their misbehauiour they cause the Lord for a while to leaue them, and withdraw his fauou∣rable presence from them.

In case of wrong; we haue an excellent example in Ionathan; how grieuously did he take it, that his belo∣ued friend Dauid should be iniured, though it were his owne father who offered it? For so saith the text,x 1.292 He was grieued for Dauid because his father had done him shame: So loue to God causeth a man to take to heart things done against his name and honour, be it done either by himselfe or other; If by himselfe, he goeth outy 1.293 with Peter and weepeth bitterly; and (as it is said of the people of God in the day of their repentance) drawes waterz 1.294, to powre it out before the Lord. And so was Dauid affected, as appeares in thata 1.295 poenitentiall Psalme, which he made vpon occasion of his foule fall into adulterie and murther: If by others; he laments it heartily with Lot,b 1.296 who dwelling amongst the wicked in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds. And thus did Dauid, c 1.297 I beheld the transgressors and was grieued, because they kept not thy word.d 1.298 Riuers of teares runne downe mine eyes, because they keepe not thy law. So Ezra; who when he heard how the people had sinned, and dishonoured God by taking strange wiues vnto them,e 1.299 He rent his garment and his mantle, and pluckt the haire from off his head and beard, and sate downe astonied. Ieremiah like∣wise when he saw the people would not giue glory to the Lord, neither would heare, he telleth them,f 1.300 his soule should weepe in secret for their pride, and his eye should weepe sore and runne downe with teares for their disobedience. And thus did those mourners marked

with Gods owne marke for his,g 1.301 mourne for the abomi∣nations committed in Ierusalem, whereby they testified the soundnesse of this grace of Loue.

As Griefe,* 1.302 so Patience, in suffering and vndergoing of trouble, labour, paine, will manifest how great our loue is which we beare to God. What infinite paines will men that loue the world take for a handfull of it? Hunters, Hawkers, how doe they toyle and moyle, yet neuer complaine?* 1.303 And why? They loue the sport. Hard things, loue makes easie; great paines to it seemes pleasure;* 1.304 no taske so hard which loue refuses to gratifie the beloued partie. For the loue that Iacob did beare to Rachel,h 1.305 he was content to vndergoe seuen yeares hard seruice, and they seemed vnto him but as a few dayes: the reason is giuen in the text; For the loue he had to her. If Shechem will marry Dinah, it must be on con∣dition of Circumcision, he must first suffer the cutting of his tender flesh, though it be (as questionlesse it would be) very painfull:i 1.306 Now the young man deferred not to doe the thing, because he had delight in Iacobs daughter. The like patience will be found in vndergoing any paine or trouble for Gods cause if we truly loue him. The Apostles depart from the presence of the Councell, k 1.307 reioycing that they were counted worthy to suffer shame for the name of Christ. Ignatius that blessed Martyr of Christ Iesus thus testified his loue, as appearethl 1.308 by his Epistle which he wrote vnto the Church of Rome, where he professeth, that the more he was exercised with the iniuries of his oppressors, the more he was in∣structed: and that he weighed neither visible nor inui∣sible things for the loue of Christ. And addeth further: Come fire, crosse, wilde beasts, slaughter, tearing of bones, dismembring of the parts of my bodie, yea let all the tor∣ments of the deuill rush vpon me, so I may enioy Christ: better for me to be a Martyr than a Monarch;* 1.309 my Loue is crucified, &c. And so Iohn Hus who being led forth to the place of execution (after he was condemned in the

Councell of Constance to be burned) hauing a cap of paper set vpon his head, in which were painted three deuils of an vgly shape, and this inscription added, This is an Arch-heretique: when he beheld it, said very mildly, My Lord Iesus Christ who was innocent, vouch∣safed to weare a sharpe crowne of thornes for me wretched sinner; and therefore I will beare this though imposed as a scorne for his names sake. And in that (truly named) Golden Legendm 1.310 of how many doe we reade, who were tryed by mockings, scourgings, bonds, imprisonments; who were stoned, sawen asunder, tempted, slaine with the sword; who wandered about in sheeps skins and goat skins, being destiture, afflicted, tormented, &c. Thus Gods seruants, whose hearts haue beene inflamed with a loue vnto him, haue reioyced in their sufferings, and patiently vnderwent the heauiest trials, especially when it hath beene for their Sauiours sake, taking grea∣ter pleasure in their iron fetters, than the proudest Courtier doth of his golden chaine. It was Hardings inuectiue against our reuerend and pretious Iewell, that we Protestants were worse than the very deuils: For whereas bread, and water, and the Crosse could scar them away; Princes could be rid of vs by no meanes but fire: To whom that excellent Bishop answered, that though it pleased his malitious humour, to make but a iest of the bloud of Gods Saints; yet it was no more ignominie for Lambes to suffer what Christ suffered, than it was praise and credit for Wolues to betray him as Iudas did.

By our Zeale lastly may our loue be tried:* 1.311 For whe∣ther it be an intention of loue as some would haue it; or a compound of loue and anger, as other describe it; Cer∣tainly it is a spirituall heat wrought in the heart of man by the Holy Ghost improuing this good affection of loue, as one of late hath well defined it. By this Moyses discouered his loue, for though hee were the meekest man vpon the earth, yet he was not only grieued, but wonderfully

angryn 1.312 when he saw God to be dishonoured. So Elijah, Phineas, Samuel, Dauid, Nehemiah, and many others did the like, as largely appeareth in their stories. And surely, if we loued the Lord, it could 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 de∣scended first vpon the Lord Iesuso 1.313 in the similitude of a Doue, descended afterwards vpon his Apostlesp 1.314 in the similitude of fire. As in somethings we should be meeke and patient, so in other things hot and earnest: Meek∣nesse in our owne causes; but in Gods, zeale and feruen∣cie 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:* 1.315 Forq 1.316 out of the abundance of the heart the mouth speaketh. Experience makes this good.r 1.317 The nig∣gard 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.* 1.318 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,* 1.319 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 Gods 1.320 in Dauids heart that fild his mouth with often praises: The Spouse in the Canti∣cles, she loued much and praised much:t 1.321 My welbe∣loued is white and ruddy, the chiefest of ten thousands, his

head is as the most sine 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 beingu 1.322 as the Pen of a ready Wri∣ter, 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,* 1.323 euen before Kings, and will not be ashamed. To heare God to bee dishonoured, his Word blasphemed, his Gospell scorned, his Chil∣dren reuiled; Loue cannot brooke: It will worke within vs, as Nature wrought in the sonne of Craessus, of whom it is recorded,x 1.324 that though he had beene al∣waies 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;* 1.325 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 1.326 Thy speech bewraieth thee.

The third and last way is by our workes and actions. * 1.327 Loue is full of operation, so shewes Saint Paul,z 1.328 and hardly can it deny any worke which the party beloued doth enioyne: Hence said Dalilah to Sampson;a 1.329 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 1.330 If you loue mee (saith hee) keepe my Commandements. And againe thus;c 1.331 Hee that hath my Commandements and keepeth them, hee it is that loueth me. And elsewhere thus;d 1.332 You are my friends if you doe whatsoeuer I command you. Thus Abra∣ham made good his louee 1.333 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 1.334 as the A∣postle 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 1.335 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 1.336 I am as thou art, and my people are as thy people. Iona∣than loues Dauid as his soule, and he will shew iti 1.337 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 prodi∣gall of its neerest and dearest things. If Maries teares will wash her Sauiours feet,k 1.338 she will powre them out, and not thinke her haire too good to bee the towell. No Spikenardl 1.339 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, where∣with 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 repor∣ted, 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 singer 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 1.340 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 pinching∣ly and illiberally with him? It cannot be: For looke as the loue of God is the fountaine of all his benefits ex∣tended vnto man; so is loue in man the cause of his obe∣dience and seruice to his God. God hath loued vs first to doe vs good; and we loue him next that wee may doe him seruice.

And thus wee haue done with the markes of triall, whereby (if wee take any tolerable paines in the exa∣mination of our selues) it would soone be seene what loue to God we beare, and (as I feare) it would appeare, that albeit the greatest number professe they loue the Lord, yet the fewest number would bee found to loue him in sincerity. And Lord thou seest and knowest it: For how little art thou desired or sought for? How small is that Ioy which men take in thee or thine? Who sets thy feare before their eyes, and when thou hidest thy face what man is troubled? Where is our patience in suffring for thy sake, when one houre in thy house of praise cannot be endu∣red without an ache in our bones? and of what are we so soone weary as of well-doing? As for our zeale, where is it, while we sit still and see thee dishonoured, hauing no cou∣rage for thy truth? And doe not our tongues condemne vs while they are for all purposes except thy glory? If they should iustifie vs, would not our workes and actions testifie against vs? We call thee Lord, but wheres thine honour? The title onely, and no more thou gettest of vs▪ Or if thou doest, it is but the dregs and off all, the very worst of all; and yet we grudge when wee haue not the best from thee. O blessed Sauiour, shed abroad thy loue in our hearts, that we may loue thee better.

And this is the first vse which I would haue made of

this: let our second be for Exhortation, that we would loue the Lord,* 1.341 yea preferre him in our loue aboue all other welbeloueds. Let our Affections be set vpon him and be enflamed towards him. Let our tongues be mute to all vanities, and eloquent only vnto him and for him, who gaue man his tongue and speech; and whilest other mens discourses are taken vp about trifles, let ours be spent in setting forth his praises. Let our Actions bee such as may be pleasing to him, and let vs not dare to venture vpon any thing that may offend him. And how euer we cannot perfectly, yet let vs all pray for grace, that we may loue him yet more feruently, and lesse fai∣nedly, * 1.342 only for himselfe and his mercy. For this end vse these helpes. Get a true knowledge of him and of his namen 1.343: For they that know him loue him, and as our knowledge is, such is our loue. The Heathen man ob∣serued [ 1] that vnknowne things were not desired, though in themselues they were neuer so excellent or desirable. And what a helpe this is for the attainment of this grace, appeares by that speech of the Church vnto her Spouse;o 1.344 Thy name is as ointment powred forth, there∣fore doe the Virgins loue thee. His name, fame, glory, and renowne, was by many meanes made knowne (especially by his Word) vnto the world, and hence it was, the Church did carry such an inward affection and hearty desire to him, which she testified by an out∣ward approuing and liking of him. Thou then that de∣sirest to loue God, see thou get the true and sound know∣ledge of God; labour first for that, by vsing all good meanes tending thereunto, especially diligent reading and conscionable attending to the preaching of the Word.p 1.345 Search the Scriptures (saith our Sauiour) for in them ye thinke to haue eternall life, and they are they which testifie of me.

Seriously meditate of Gods loue to thee in Christ, before [ 2] all worlds were, and of his rich mercy which he offers thee through Christ. Consider what a difference hee hath

made betweene thee and many other that are repro∣bates, which onely came from the riches of his loue: for by nature thou wert as vile as they, as miserable as they, a childe of wrath as well as any of them, not a haire to choose betweene them and thee. Consider of it likewise in other particulars, as thou shalt haue occa∣sion, and it will worke thy heart to loue him. Loue is loues load-stone; so sheweth the Apostle,q 1.346 The loue of Christ constraineth vs. Labour then to loue God a little, who hath loued vs exceeding much: and indeed (as r 1.347 Bernard speaketh) we cannot answer God well in any thing but in loue: For if he be angry with vs, wee may not answer him againe in anger; if he iudge vs, we may not againe iudge him; if he chide vs, we must be patient; if he command, we must obey: But in that he loueth, we may, yea must returne loue for loue, for he loueth to be loued.

[ 3] Remember often his holy presence; and doe not dare to goe whole weekes, nor daies, nor houres, without thinking of him; for that will estrange our Affections more and more from him. We see how it often hap∣pens with new maried couples, who though at first they seeme somewhat strange, and hardly can affect each one the other, yet through daily familiarity and communion, they come at length entirely to loue.

[ 4] Withdraw your hearts from the loue of the world, if you would loue the Lord; For the loue of God and it, can∣not stand together; so witnesseth S. Iohn,s 1.348 If any man loue the world, the loue of the Father is not in him. And so S. Iames,t 1.349 The friendship of the world is enmity with God; whosoeuer therefore will be the friend of the world, is the enemy of God. And thus our blessed Sauiour, u 1.350 Yee cannot serue God and Mammon. We must there∣fore either renounce the world, or our part in Christ: for worldlines and Christianity (as we see) are two such ends as will neuer meet. Thy loue to the world must abate, if thou would est haue thy loue to Christ encrease.

See thou frequent the company of the godly. Thou [ 5] must* 1.351 walke in the steps of the flocke, and feed thy kids neere the tents of the shepheards. Thou must conuerse with holy Christians, who are* 1.352 sicke of loue, and abound in holy affections. When those daughters of Ierusalem, who at first despised Christ, and wondered why the Church should make so much adoe for him, had a while conuersed with the Church about him, and heard her speake with such affection, admiring and ex∣tolling him; then they also fall in loue with that belo∣ued, and offer their seruice to the Church, in ioyning with her to seeke him out.y 1.353 Whither is thy beloued gone (say they) O thou fairest amongst women, whither is thy beloued turned aside, that we may seeke him with thee? Thus holy conference with such as loue Christ, is an excellent meanes to enflame our hearts also with a loue to him.

The last helpe is Praier: For,z 1.354 Euery good and per∣fect [ 6] gift commeth from aboue. Aske it therefore at Gods hands, fora 1.355 he giueth liberally to all men, and vpbraideth no man. These are some helps for the attainment of this grace, which if we conscionably practise, I doubt not but we shall soone finde kindled in our bosomes, to our endlesse comfort. And that is our second vse.

A third we now inferre,* 1.356 but briefly; and that for Consolation of such as loue the Lord; esteeming him as their best beloued, setting their whole hearts and soules vpon him: In so doing they haue performed a worthy worke, and such a worke as in the end brings peace. Oh the priuileges! the superexcellent priuileges that belong to such a one!b 1.357 He that loueth me, shall be loued of my Father, and I will loue him, and manifest my selfe vnto him (saith our Sauiour.) So that we see here is no loue lost: Christ will respect them most graci∣ously for euermore, and alwaies doe them good. Yea euerything shall further their good and welfare: and so saith the Apostle,c 1.358 All things worke together for

good to them that loue God. Euery thing, the least ens and being, any thing that can be named or conceiued, shall worke thy good; thy good of grace here, and glory hereafter: so that the Deuill in the end shall get nothing by tempting thee to sinne, but the greater ouerthrow of his owne kingdome, and thou thereby shalt grow the better; it shall make thee more humble, lowly, watchfull, carefull, &c. Thus, blow what winde can blow, the illest winde shall blow thee good; hap what happen may, it cannot make thee miserable. Thou standest in a Center, the Circumference is mercie; whatsoeuer commeth to thee, be it losse, crosse, paine, sicknesse, death, it must first come through the circum∣ference of mercy, and so taste and relish of mercy be∣fore it come at thee, or touch thee. Oh! what a priuilege is this? how excellent, how admirable? This is thy priuilege who louest God, for to thee it is made, and to none else besides.

Can we maruell now at the Apostles words;e 1.359 Eie hath not seene, nor eare heard, neither hath entred into the heart of man, the things which God hath prepared for them that loue him. Many excellent and beautifull ob∣iects hath the eie beheld; and the eare hath heard re∣lation made of things farre surpassing those which the eie hath seene; but the heart is able to conceiue of things more excellent than either eie hath seene, or eare hath heard: yet neither eie hath seene, nor eare heard, nor yet can the heart conceiue (saith he) the things that God hath prepared for such as are louers of him. He hath promised, saith S. Iames,f 1.360 a kingdome vnto such, andg 1.361 a crowne of life, which they shall re∣ceiue. Let then the loue-sicke hearts of the godly be cheared vp, for God doth not forget their labour and loue, but he will recompence it with an euerlasting loue. Let it serue likewise to enkindle our loue, so that where it is now but in the sparke, it may breake out into the flame, louing him with all our soule, strength, and

might, desiring nothing aboue him, equally with him, or without him; louing him for himselfe, and all things else for him. And so (to end the point and vse with that sweet meditation of Austine)h 1.362 Blessed is he, O Lord, who thus loueth thee, and his friend in thee, and his enemie for thee; for onely that man cannot lose any thing which he loueth, who loueth nothing but in thee who cannot be lost.

And thus much for the first reason that is giuen 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 welbeloued, viz. in respect of his office and calling as he was a Prophet, to whom the charge of Christs Queene the Church was committed. And in re∣gard of this, Ministers are called Christs friends, accor∣ding to that saying of S. Iohn,i 1.363 He that hath the Bride is the Bridegroome, but the friend of the Bridegroome, which standeth and heareth him, reioyceth greatly because of the Bridegroomes voyce: where by friend he vnderstands himselfe, and in himselfe all other Ministers, both Pro∣phets and Apostles; and that both because they labour to make the mariage betweene the Church and Christ, as also endeuour to hold fast the Church vnto Christ, being iealous ouer her for his sake, lest shee should be seduced.* 1.364 Taking this as a reason (which indeed is the vsuall reason rendred by our Expositors) for this Appel∣lation; by good consequence it will follow, that

Ministers are Christ Paranymphs.* 1.365 In a speciall manner they are his friends to wooe the Church and winne the Church vnto himselfe, to fit it and prepare it for himselfe.

So witnesseth the Apostle when he saith,k 1.366 We warne euery man, and teach euery man in all wisdome, that we may present euery man perfect in Christ Iesus, whereunto (saith he) I also labour. And writing to the Corinthi∣ans he thus speaketh;l 1.367 I am iealous ouer you with a godly

iealousie, for I haue espoused you to one husband, that I may present you as a chaste virgin vnto Christ. By whose pra∣ctise we see the Ministers dutie, dignitie, and office; both to fit and prepare the Church for Christ; as also to hold fast the Church vnto Christ, that shee breake not her mariage-couenant with him. I hasten to the Vses, for in this I haue promised breuitie.

Let vs Ministers hence learne our duties.* 1.368 And seeing we haue the Church committed to our care, and are so farre honoured as to be betrusted with Christs Queene, let vs vse all possible meanes that we may deliuer vnto the Bridegroome a pure and chaste virgin. When m 1.369 Abraham sent his seruant to setch a wife for his sonne Isaac, he brought him godly and beautifull Rebeccah: We are the Lords seruants, sent to fetch a wife for Iesus Christ the Sonne of God; O let vs be as faithfull to God the Father and to Iesus Christ his Sonne, as that good seruant was to Abraham and Isaac: Let vs doe our message with diligence, and execute our charge with faithfulnesse and prayer: Let vs speake of Christ, and only of Christ, making him the scope and subiect of all our preaching: And (as is the old Embleme of S. Christopher, vnder which our ancient Mythologists haue described the good Pastor) wade through the sea of this world, staying on the staffe of faith and lifting vp Christ aloft to be seene of men,n 1.370 as the brazen serpent was on a pole to be seene of the Israelites who were stung. Let vs so speake of him, as that the daughters of Ierusalem may fall in loue with him: working first vpon the vnderstanding of our people, bringing them to a through knowledge of this Christ, whom we tender vnto them as an husband; for this is requisite in mari∣age: Error personae makes a nullitie. And then secondly vpon their affections, that they may take liking of him. To further which, we must speake earnestly and seri∣ously, not coldly, carelesly; vsing the best of our skill with arguments and motiues to winne them to his loue.

What a shame then is it for a Minister either to be igno∣rant of this Christ, whom he should commend for a husband to the Church (for what wise man will speake for a stranger, of whom he hath no knowledge?) Or knowing him, yet be dumbe or silent, neuer speaking to the Church in his praise and commendations. Or if he doth, yet then to speake either idly and foolishly (as alas too many doe) whereby many are discouraged and driuen further off from Christ; or else vnfaithfully speaking two words for themselues, and one for him, desiringo 1.371 to draw disciples rather after them, than winne soules to God. Oh let not these things, my brethren, be found in any of vs, but seeing we are called to such honour, let vs be instant in preaching, holy in liuing, earnest in perswading, carefull in admonishing, giuing to Gods people the golden bracelets of Gods truth; that so asp 1.372 Iacob returned with many more soules out of Syria into Canaan than he brought; so we may goe out of this world with many soules con∣uerted and wonne by vs to Christs loue into the world to come.

Let Hearers hence also be exhorted:* 1.373 For seeing Mi∣nisters are Christs, seruants to offer and perswade mari∣age betwixt the Church and him; let them be bid wel∣come, and harkned vnto. What maid will not marke and giue good attention, when matter of mariage is bro∣ken to her? especially if the offer be of some great heire, nobly borne, well descended, &c. and shee her selfe but meane and of low degree: Should shee turne away her eare from harkning to such a motion, and say nay to such a personage seeking and suing to her, would shee not be iudged (and that iustly) to be a foolish woman? And yet thus it is with vs: the Sonne and heire of the great King of heauen sends his Embassadors to treat with vs poore beggars (yea worse than beggars) con∣cerning mariage; and yet good Lord how coy are we, we cannot be spoken withall, forsooth; we be not at

leisure. And when our leisure serues vs, what a deale of wooing needs there? A man indeed would thinke it would be but an easie suit, and that Gods Ministers should not need to spend much breath before they haue obtained; and yet they with all their perswasions and intreaties cannot so farre preuaile with vs, as to make vs hearken to it: Euery suitor shall haue hearing, yea and speeding too before Christ Iesus. The Deuill though he comes euer masqu'd, and neuer dares shew his face (as well knowing if he did appeare in his owne colours, no soule could then affect him) yet because his promises are great and large (asq 1.374 they were to our blessed Sauiour, when he offered to ioynture him in many kingdomes, if he would loue him, and fall downe and worship him) is soone heard and answered. The World though it be a warped, aged and decrepit suitor; exceeding old, blinde and lame; hauing sore eyes, bleare and raw with cares; swolne leggs diseased with surfets, and but a few minutes more to liue (all as bad qualities in a suitor as may be) yet promising large ioynture, good mainte∣nance, wealth at will, honours and preferments, with the like; this old dotard speeds. And for the Flesh, though asr 1.375 S. Iude speaketh, it be spotted all ouer like an vncleane Leper, or vlcerous Moore, yet because it is (as it were) a homebred childe, and pleads more than familiaritie with vs, promising all pleasure and content vnto vs, as soone speeds as either of the former: But as for Christ who is best worthy, he hath but a cold suit of it. But beloued be more wise; giue not, oh giue not, thy consent to any other saue Christ alone; if thou dost thou art vndone for euer. The deuill he is large in promises, his words drop Nectar; but he iss 1.376 a lyer and a murde∣rer, and so thou wilt finde him in the end if thou dost trust him. And for the world; it hath but a weake te∣nure of all that it possesseth, and can assure thee of no other dowry than vanitie and vexation; ast 1.377 Solomon wit∣nesseth, who proued it: if then thou bestowest thy selfe

on it, be thou assured that in the end thou must be left without being satisfied. As for that other suiter the Flesh, he is least worthy the hearkning to of any. Re∣member he is an ill wooer that wanteth words, they are the cheapest chaffer a man can part withall, and there∣fore no wonder if he doth seeke to insinuate himselfe by promises; but passe not for them, nay stop your eares against them, and in this point be like the Adder,u 1.378 which will not heare the charmer, charme he neuer so sweetly. For be you well assured, if you make him your head and lord of all, he will soone consume all, to your finall vn∣doing. Giue entertainment therefore I beseech you to the Lord of glory: For him I am a deputed wooer at this time; my suit vnto you is for your loues for Christ my Master (For* 1.379 as though God did beseech you through vs, we pray you in Christs stead that yee be recon∣ciled vnto God.) Were he euill-fauoured or deformed, then you might haue some cause to refuse to loue him: but he is not;x 1.380 He is white and ruddie, the chiefest amongst ten thousands, infinitely fairer than all the sons of men,y 1.381 being the brightnesse of the glory of his Father, and the expresse image of his person. Or were he poore like Lazarus, you might haue some reason to dis-affect him: but he is not; for he is rich and wealthy, being the grea∣test heire that euer was, euenz 1.382 heire of all things. Or could you alledge that his stocke is meane, his birth ig∣noble, it were somewhat: but that you cannot; for he isa 1.383 King of Kings and Lord of Lords, which dignitie is his by birth. Or could you obiect against his wisdome, it might be some excuse for your refusall: but neither can you here except;b 1.384 For in him are hid all the trea∣sures of wisdome and of knowledge. Seeing then he is the fairest, wealthiest, noblest, and wisest of any other what∣soeuer, set thy heart vpon him, and loue him vntill thou be sicke of loue for him. We see how many in this world marry; some only for beauties sake; many againe for riches sake; other some for Nobilitie and

Gentry sake, and not a few for wisdomes sake; but where all these meet, it is iudged a match vnmatchable. Why, see all these are abundantly in him, and therefore seeke no further, for thou wilt assuredly speed worse. Standst thou vpon dowry? Alas! Thou hast little cause, for what bringest thou but sinne and beggery? And yet he will enstate thee into a kingdome of incomprehensible glory. Ahashuerosh promises Esther halfe his kingdome; but Christs performances outstrip his promises, hee giues his a whole one:c 1.385 With ioy and gladnesse shall they be brought, they shall enter into the Kings Palace (saith the Psalmist, speaking of the Church Christs spouse.) He hath a glorious house, a Citie of gold, to entertaine thee, the foundations of whose wall are garnished with pretious stones. S. Iohn in hisd 1.386 Reuelation sets downe a full description of it; who so will, let him reade it and regard it; though it passeth the measures of Geometrie to measure it; the skill of Logicke to define it; and the eloquence of Rhetoricke to expresse it. But thus con∣ceiue; If the house of this world be so excellent, as that it deserues to be so esteemed by vs, wherein God lets his enemies dwell; and if the lowest pauement of that heauenly mansion be so gloriously bespangled with the Sunne, Moone, and twinckling Starres, as we see it is; what then is the Mansion it selfe? how glorious must the sides and ••eeling of that eternall Tabernacle be, which God hath sequestred for himselfe and Spouse? These things being well considered, I hope thou wilt forbeare to set thy loue vpon any other Suiter, and now at length suffer thy selfe to be wrought vpon by our Ministerie, not to gainesay; that we with all speed and haste (as Abrahams seruant did) may returne againe to him that sent vs. And thus much for the Appellation, which I could not passe ouer without some vsefull ob∣seruation. 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 beloued] i.* 1.387 The song which his beloued put into his mouth, and which he had in charge from him to publish: for albeit Isay was the Author instrumen∣tall, and Pen-man of it, yet God was the Author princi∣pall. We see then he set it forth, Cum gratia & priuilegio Regiae Maiestatis.* 1.388 And hence let Ministers learne, To deliuer nothing for Doctrine, but what they are able to shew warrant and commission for the deliuery of. Good warrant we must haue for what wee teach our people, whether it tend to the enforming of their iudgements, or rectifying of their affections, and be able to shew that we deliuer nothing but what we haue receiued in charge from God to deliuer.

It was the vsuall manner of the Prophets (preaching vnto the people) to prefixe before their message these and such like prefaces,e 1.389* 1.390 Thus saith the Lord; Heare the Word of the Lord; The Word of the Lord which came, &c. Whereby they shewed they had authority from God. And thus doth Saint Paul ground his Doctrine as vp∣on a sure and certaine foundation:f 1.391 I haue receiued of the Lord (saith he) that which I also haue deliuered vnto you. And againe elsewhere thus;g 1.392 First of all I deliuered vnto you that which I receiued, &c. This the Lord him∣selfe enioynes his seruants:h 1.393 Thou shalt goe to all that I will send thee, and whatsoeuer I command thee thou shalt speake, said the Lord to Ieremiah. And to Ezechiel was this charge giuen;i 1.394 Thou shalt heare the Word at my mouth, and giue them warning from mee. So likewise when our Sauiour sent out his Apostles into the world to teach all Nations, he willeth that they shouldk 1.395 teach them to obserue all things whatsoeuer (saith hee) I haue commanded you. Yea, our blessed Sauiour himselfe pro∣fesseth, l 1.396 My Doctrine is not mine, but his that sent me. And againe, The things that I haue heard of him, those speake I to the world.

And the reason of this is good:* 1.397 viz. that the faith of our hearers should not bee in the wisdome of men,

but in the power of God: which reason the Apostle himselfe rendersm 1.398 why he came not with excellency of speech, nor entising words of mans wisdome, but in demonstration of spirit and power.

The vse is two-fold:* 1.399 First, it concernes vs Mini∣sters, that we be carefull of our Doctrine, and see that it be warrantable, sound and good; not ours but Gods. The Lawyer (saith one) beginnes with Reason, and so descends to common Experience and Authority: The Phy∣sitian he beginnes with Experience, and so comes to Reason and Authority: But wee Diuines must beginne with Authority, and so proceede to Reason and Experi∣ence. We are Christs Embassadors, and in his stead, saith the Apostlen 1.400: Now wee know an Embassador is to speake nothing but what is giuen him in Commission: He may not adde nor alter, chop and change, inuent or deuise any thing of his owne: No way is hee to de∣part from what is giuen in charge, but he must be found faithfull in the execution of his office: and so see we be. Beware wee, oh beware wee of propounding any such Doctrine as tendeth either to the infecting of the iudge∣ment with error, or tainting the life with vncleannesse. Take heed how wee dare to broach any new conceit or vnnecessary quiddite fitter to breed iangling than godly edifying; still remembring, that it is the con∣uiction of the conscience, the information of the vn∣derstanding, the resolution of the iudgement, the gai∣ning of the affections, the redresse of the life that should be our aime in dispensing of the Word. Now as for trickes and crankles, Grammaticall and Rhetoricall de∣scant, ends of gold and siluer, what helpe they to this businesse? Aarons bels must bee golden bels; not brasse nor copper, nor any such like metall, but pure gold. Doctrines proceeding from our owne braine, coyned on the Anuill of our owne inuentions, are not Cum gra∣tia & priuilegio. Gods pure truth must be dispensed, and all the truth, and nothing but the truth. So helpe vs God.

Secondly,* 1.401 this neerely concernes all Hearers, that they receiue nothing into their heads and hearts but what they find Seene and allowed, and published by Au∣thority. To the Law and to the Testimonyo 1.402, (said the O∣racle of God of old) If they speake 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 haue authority of Scripture for our propounded points (it being rightly vnderstood) then we haue authority from God himselfe for the deliuery of it, else not. Too to blame then are our ouer-credulous multitude, who hand ouer head admit and receiue for Orthodoxe what∣soeuer is propounded vnto them by their teachers; and thinke this is a sufficient warrant for any point they hold; Our Minister said it, or such a Preacher deliuered it in a Pulpit.* 1.403 As if there were not some who runne before they are sent, and publish the visions of their owne braine, prophesying that which God neuer spake. In matters ciuill we are more cautelous and wary; no gold (almost) we take before wee haue tried it by the touch, or weighed it in the ballance; and whats the rea∣son? 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 ouer-curious: But in religious matters which concerne our saith and soules saluation, wee are ouer-carelesse, al∣beit we are forewarnedp 1.404 of many false Prophets that are gone into the world, and therefore willd not to be∣leeue euery spirit, but to try the spirits whether they be of God. This is a great, yet common fault amongst vs. Were heq 1.405 an Angell from heauen that preacheth to thee, yet art thou bound to looke into his Doctrine and ex∣amine it, and not to take it vpon credit without hee bring sufficient proofe and warrant for it. By vertue of our place we challenge Audience; hearken to a mat∣ter you must because we say it; but we cannot by and by challenge Credence; for you may not beleeue it vntill

you know vpon what ground we speake it. And there∣fore like good Beraeans see you search the Scriptures whether these things be so.* 1.406

The Matter Subiect of this Song is the last thing to be considered in the Prooem: the text saith it is

Touching his Vineyard] Of which Vineyard we shall hereafter speake more largely.* 1.407 In the meane time this obserue we:

The good of Gods Church is the subiect of a Preachers labours;* 1.408 that is it whereupon he must especially attend, as did our Prophet, whose Art, wit, learning, time, and paines, was especially spent about that which might make for the welfare of Gods Vineyard.

Hereunto tends that exhortation of the Apostle,r 1.409 Let vs wait on our ministring: he that teacheth, on teaching: or he that exhorteth, on exhortation: with which dutie he straightly chargeth Timothie, and vs in him,s 1.410 Giue attendance to reading, to exhortation, to doctrine. Neg∣lect not the gift that is in thee: Meditate vpon these things: giue thy selfe wholly to them. Preach the word, be instant in season and out of season, &c. And accor∣ding to this Doctrine was his and the other Apostles practice, who would not admit any other charge to be ioined to their Ministerie, no not the Office of Deacons, but laid the charge of prouiding for the poore on others;* 1.411 thinking it not fit to leaue the word of God to serue tables.

And did we but consider the weightinesse of the cal∣ling, * 1.412 we would soon confesse a Minister had little need to employ himselfe in any by-affaires: For as it is an honor, so it is a burden, and such a burden as is too much for halfe a man,* 1.413 it requires the whole man, yea the strength and abilitie of Angels to stand vnder it; and therefore saith the Apostle,* 1.414 who is sufficient for these things?

But Saint Paul exercised a manuall occupation and became a Tent-maker,* 1.415 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,* 1.416 the Apostles did so, but it was only in case of necessitie, in time of the Churches wants and pouer∣tie, to the end they might support the need and neces∣sitie of it, as also, that they might cut away all occasion from them who watched for an occasion, whereby they might disgrace them and winne credit to themselues. And thus for a Minister to ioine another calling to his calling, when he is not able to maintaine his charge, and in the generall want and pouertie of the Church, it not being able to maintaine him and his, cannot be thought vnlawfull: But where there is a Church well established and reformed, this cannot be allowable.

This Doctrine likewise (like Rebeckaes wombe) doth twinne:* 1.417 it affords a double vse, one to vs who are the Lords warriers, thatt 1.418 we entangle not our selues with the things of this life. The Lord hath laid a heauy burden vpon thy shoulders, couch not downe with Isachars Asse to receiue any other load. What ashame is it for to see a Minister to turne Farmer▪ Grasier, Physitian, or the like, and all for a little pelfe? so loading his minde with the burden of cares and couetousnesse, as if he were exonerated of the burden of the Gospell? May we not well wonder with Synesius how he comes to gaine so much leisure as to serue two Masters,* 1.419 God in Choro, and Mammon in Foro? I know there is a care of secular af∣faires belonging to vs: For au 1.420* 1.421 Bishop must be able to rule his owne house honestly. And againe, if there be any (without exception) that prouideth not for his fa∣mily, he denieth the faith, and is worse than an Infidell. But these things must not hinder our constant care for the welfare of Gods Vineyard. Neither doe I thinke it a thing vnlawfull for a Minister to studie Physicke, or haue to doe with some other calling; for (besides in the forenamed cases) so it be at spare houres,* 1.422 and vsed rather as a recreation than occupation, it is allowable:

yet still Diuinitie must be our most and mainest studie,* 1.423 that we may saue and winne soules to God. Let vs then that are Ministers of Gods word, neither be idle nor ill occupied: and when we are about any thing which belongs not to our calling, then remember we the checke that Christ gaue to Peter,* 1.424* 1.425 What is that to thee? The Church is thy proper element, and the Pulpit thy right vbi: the Temple should be the center of all thy circumference. Doe that which belongs vnto thy Office, as Ʋalentinian said to Ambrose; Thou art a Minister, minde thou that.

And now for our people,* 1.426 this vse concerneth them. I doubt not but you will subscribe to what hath now beene 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.* 1.427 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 bu∣sied about the smallest. And surely this is one of the blemishes of our Church, that many well-deseruing Mi∣nisters 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 some after,* 1.428 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,* 1.429 so is it now with vs; when we should make bricke, worke in our profes∣sion, we are enforced to gather straw, seeke out for suste∣nance; 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,* 1.430 &c. Wherein is set forth Gods great loue towards his people Israel and Iudah; and their horrible ingrati∣tude 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 expectati∣on of the Vinitor by bringing forth of fruitx 1.431 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 Ge∣nerall; as who this Vinitor is, and who the Ʋineyard, and what the fruit; these being explained and expoun∣ded 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 inter∣preted 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 Coue∣nant which God made with his people the Iewes, wher∣with he did hedge them in vnto himselfe to be his pe∣culiar people: And others vnderstand thereby the Di∣uine

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 pra∣ctises 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 be∣fore 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 hedge, and that because they 1.432 word here vsed, signifieth as well to build with stones, and gather them together for that end, as to re∣moue stones.

By the choice Plant, some would haue the Lord Iesus to be meant, and that because the Prophet spea∣keth in the singular number, both in the Parable and in the exposition of it. He saith not, Vines or Plants, z 1.433 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 gouern∣ment: 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 vnder∣stand the Doctrine of the Prophets, their exhortations and reprehensions, whereby they did labour to bring

the people to repentance: Others, Passions and Afflicti∣ons, which the Lord laid vpon them for their sinnes: And others vnderstand thereby, the Altar in the Tem∣ple, vpon which they did offer vp their sacrifices and oblations. Thus we see the diuersitie of opinions con∣cerning 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 1.434 The Land whither you goe to possesse it, is a land of hils and vallies, and drinketh water of the raine of hea∣uen: A land which the Lord thy God careth for: the eies of the Lord thy God are alwaies vpon it, from the be∣ginning 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, where∣by he defended and preserued his people from all their enemies. This was that hedge which the Lord made aboutb 1.435 Iob, and about his house, and about all that he had on euery side. And this hedge did the Lord pro∣mise to make aboutc 1.436 Ierusalem, so that none should hurt it.* 1.437 Of which Fence reade at large, Psal. 90.

By Stones, the Canaanites, and Hittites, of whom Dauid thus speaketh:d 1.438 Thou didst driue out the Hea∣then with thy hand, and plantedst them, thou didst afflict the people and cast them out. Of which Stones (e 1.439 say some) Iohn Baptist speaketh, when he telleth the Iewes (bragging they had Abraham to their father)f 1.440 that God is able of these stones to raise vp children vnto Abra∣ham. (But that I deliuer not for doctrine.)

By choise Plant, the seed of Abraham, Isaak, Ia∣cob, the men of Israel, and Iudah, as appeares verse 7. One number there being put for another,* 1.441 the singular for the plurall; a thing vsuall in Scripture. And thus we reade:g 1.442 Thou hast brought a Vine out of Aegypt, thou hast cast out the Heathen and planted it. Thou pre∣paredst

roome before it, and didst cause it to take deepe root, and it filled the land. The hils were couered with the shadow of it, and the boughes thereof were like the goodly Cedars. She sent out her boughes vnto the Sea, and her branches vnto the riuer. And else-where thus: h 1.443 I had planted thee a noble Vine wholly, a right seed: How then art thou turned into the degenerate plant of a strange Vine vnto me? In both which places the peo∣ple of Israel are meant.

By Tower, the glorious Temple that was in Ierusa∣lem, that stately edifice or building; according to that of the Prophet;i 1.444 He built his Sanctuary like high Pala∣ces, like the earth which he hath established for euer. And so is it termed else-where,k 1.445 A Tower of the flocke, the strong hold of the daughter of Sion.

By Wine-presse, the ministerie 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 owne soules good.

And this is the sense (amongst all the former) I ap∣proue and fasten on, as iudging it to be the best, and least dangerous; it being consonant to other Scriptures, as I haue before shewed Howeuer I intend not to dwell on it, nor largely to insist on euery one of these parti∣culars, but will content my selfe with pointing at some generall obseruations, arising most naturally and cleare∣ly, when I come to the handling of them. Now for the Parts.

In this Song or Poem there is considerable,* 1.446 first, a Pa∣rable, 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 vnto the seuenth.

In the Proposition of it we haue, 1. The Vinitor, 2. and his Vineyard, generally to speake of.

My welbeloued hath a Vineyard]* 1.447 By welbeloued he

meaneth God himselfe, as before we haue seene: 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 isl 1.448 vsually set forth in Scripture,* 1.449 and by none more:* 1.450 For indeed there is no earthly thing that doth better resemble it,* 1.451 than a vine∣yard doth; as will appeare if we compare the one with the other, either in generall, or more speciall respects. And first more generally.

A Vineyard we know is a place seuered and hedged [ 1] in from the open champaine or common. It doth not of it selfe spring vp, or naturally grow; 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 conuersation, and is gathered by the word.m 1.452 Thou art an holy people vnto the Lord thy God (saith Moses) and he hath chosen thee to be a peculiar people vnto himselfe aboue all Nations that are vpon the earth. And againe;n 1.453 I am the Lord your God which haue separated you from other people. This is that Solomon saith,o 1.454 A garden enclosed is my sister (whereby he vnder∣stands the Church) my spouse: A spring shut vp, a foun∣taine sealed. And this our Sauiour telleth his Disciples, p 1.455 Yee are not of the world: I haue chosen you out of the world. Thus we see God hath taken it in out of the vast wildernesse of this wretched world, and hath im∣parked it with the pales of his mercy, and separated it from all other grounds whatsoeuer, to be a Vineyard for himselfe.

Secondly, a Vineyard requires great paines and dili∣gence [ 2] 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 continuall watering by the preaching of the word, else all will runne to ruine. And therefore when our blessed Sauiour ascended vp on high,q 1.456 he gaue some to be Apo∣stles,

and some to be Prophets, and some Euangelists, and some Pastors, and others Teachers; and all was to hus∣band his Church, that it might be brought vnto perfe∣ction, to which it cannot very suddenly be brought. The hardnesse of our hearts, the flintinesse of our affe∣ctions, and the stinking weeds of wickednesse, are not at one instant, but by degrees remoued: Should then the husbanding of it be neglected, it would soone de∣cay; and the estate of the Church would proue worse than the estate of a No-Church.

[ 3] A Vineyard of any other field is most subiect to be wa∣sted by wilde beasts; and lieth open to the prey of many kindes of spoyles, and that in regard of its pleasant sha∣dow and sweet fruit: So the Church of God of all other places and societies, is exposed to greatest dangers. Ther 1.457 old Fox and his young Cubs studie to destroy the Vines, and lay this Vineyard waste. It is likes 1.458 a Lillie amongst thornes, assaulted on the one side by vnbelee∣uers, and on the other side by misbeleeuers: On the right hand by the contentious oppositions of Schismatikes, and on the left hand by the blasphemous propositions of Heretikes: openly wronged by cruell Tyrants; secretly wringed by backbiting hypocrites.t 1.459 These breake in peeces thy people, O Lord, and afflict thine heritage. Would any man take the Churches picture? then let him, saith Lu∣ther, u 1.460 paint a silly poore maid, sitting in a wood or wil∣dernesse compassed about on euery side with hungry Lions, Wolues, Bores, and Beares, and with all manner of cruell and hurtfull beasts, and in the midst of a great ma∣ny furious men, assaulting her euery moment and mi∣nute: for this is her condition in the world. And what is the cause of this her trouble and molestation?* 1.461 What hath the righteous done? Surely godlinesse and grace is that which breeds the quarrell.* 1.462 Aristides must be ba∣nished out of Athens because he is iust, and Christians must be throwne to the Lions because they are Chri∣stians: x 1.463 The Dragon is wrath with the woman, and makes

warre with the remnant of her seede (marke now the rea∣son) because they kept the Commandements of God, and had the Testimony of Iesus Christ.

A Vineyard of any other possession is most deare to [ 4] him that holds it; that he will not part withall on any tearmes. The Lord forbid it mey 1.464 (said Naboth to Ahab) that I should giue the inheritance of my fathers vnto thee. Thus is the Church more deare and precious to the Lord, than all other societies in the world.z 1.465 Hee loueth the gates of Sion more than all the dwellings of Iacob. It a 1.466 is precious in his sight: He will giue men and people for her life:b 1.467 It is a Crowne of glory in the hand of the Lord, and a royall Diadem in the hand of her God. Hence it is called,c 1.468 The beauty of the earth; The standard of the Na∣tions; d 1.469 The holy Citie;e 1.470 A citie whose walles and gates are of precious stones, and the streets of gold.f 1.471 The rose of the field: The Lilly of the Vallies:g 1.472 The fairest amongst women: An Orchard of Pomgranats: A Fountaine of Gardens: A well of springing waters. And being com∣pared with other societies,h 1.473 As a Lilly amongst thornes, and like the Apple-tree amongst the trees of the Forest. So then by all these comparisons it is euident, that there is no society in the world so excellent, none so worthy, none so amiable, none so louely, none so deare, none so precious vnto the Lord, as is his Church. And thus in generall we haue seene what excellent proportion and congruity there is between them, and how liuely by a Vine-yard the nature and condition of the Church visi∣ble is set forth. Now (more particularly) if we compare the Church and the Vine it selfe together, we shall finde the resemblances manifold, either in respect of the Root, or of the Branches, or of the Barke, or of the Wood, or of the Leaues, or of the Fruit, there being no property in the one, which is not (in a sort) answered in the other.

For the Root;* 1.474 that we know sendeth sappe to euery [ 1] Stem and Branch, whereby they flourish and bring

forth fruit, and vnlesse they continue in the root, they can neuer thriue nor prosper, for thence it is whence they haue their moisture: Thus the Church and euery true member of it receiueth the life and sappe of grace from Iesus Christ, who is the root, and into whom the multitude of true beleeuers are engrafted, whereby they grow and bring forth fruit to God. So that vnlesse they continue in him they cannot prosper, but must needs fade and wither, according to our Sauiours speech: i 1.475 As the branch cannot beare fruit of it selfe except it abide in the Vine;* 1.476 no more can ye except ye abide in mee. 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 mee you can doe nothing.* 1.477 If a man abide not in me, hee is cast forth as a branch, and is withered, and men ga∣ther them vp and cast them into the fire, and they are burned.

In the Branches there is great resemblance diuers wayes.

1. There are many branches in the root, yet all make but one Vine: so all the faithfull in the congre∣gation, and all the congregations of the faithfull in the whole world make but one only Church. And albeit there arek 1.478 threescore Queenes and fourescore Concubines, and Virgins without number, yet (saith Solomon, speaking in the person of Christ) my do••e my vndefiled is but one. And so witnesseth S. Paul,l 1.479 Now are they many mem∣bers, yet but one bodie: One, as sucking sap from one and the same root; liuing by one and the same spiritm 1.480, and ruled by one and the same head, Christ, blessed for euer. But of this more hereafter.

2. All the branches of a Vine (though they seeme to stand alike in the stocke) are not alike fruitfull, neither doe they all draw sap and moysture from the root; for as some are fruitfull and flourish, so some againe are barren and wither, 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 inuisible bonds of the spirit, neither doe theyn 1.481 bring forth fruit in him. Some there are who are onely exter∣nally engrafted; others there are who are also internally. The former sort are such members of the Church visi∣ble, who by externall baptisme haue giuen their names to Christ, and so entred into the profession; yet indeed are not Christs, because they haue not the Spirit of Christ: for though they are baptized with water, yet they are not with the holy Ghost. They haue Iohns bap∣tisme, but not Christs baptisme. This kinde of Sacra∣mentall engrafting will suffer a cutting offo 1.482, because they haue not the sap of grace ministred vnto them from the stocke of life, but are as dead trees and branches. The other sort are they who besides the outward en∣grafting are also inwardly engrafted by the holy Ghost into the stocke Christ Iesus, and doe liue in him, and grow in him, and bring forth fruit to the praise of his name. Notwithstanding both these sorts as they com∣municate together in the outward bonds of one pro∣fession, as they visibly continue together like one visi∣ble body vpon that one root Christ Iesus, on whom they all outwardly professe that they depend, as on the fountaine 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,* 1.483 in growing and spreading forth it selfe: in one weeke, yea night,* 1.484 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 vnto another. They are all for Addition and Multiplication, nothing for Diuision or Substraction (except in euill.)* 1.485 They sing the song of degrees, adding top 1.486 Faith, Virtue; and to Virtue, Knowledge; and to Knowledge, Temperance; and to Tem∣perance, Patience; and to Patience, Godlinesse; and to God∣linesse, Brotherly-kindnesse; and to Brotherly-kindnesse,

Charitie. They be not like the old Moone in the wane, but like the new euer in her increasings.

4. The branches of the Vine grow the better for their pr••ning, and not the worse; bringing forth (after it is cut) more and better grapes, not worse nor ••ewer: Thus the Church, and true members of the Church, the more they bee afflicted the more they flourish, as q 1.487 the people of Israel vnder Pharaohs tyranny, the more they were oppressed, the more they multiplied and grew. Thus the Church of God euer riseth in its ruine,* 1.488 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 1.489 Their tri∣bulation worketh patience; and patience experience; and experience hope; and that maketh not ashamed. And thus for the resemblance in the branches.

[ 3] 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 whate∣uer: 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 scor∣ching heat of persecution; yet she is inwardly glori∣ous and beautifull, for there the inuisible graces of Faith, Feare, Hope, Loue, Patience, Holinesse, are hid. This shewes the Psalmist:s 1.490 The Kings Daughter is all glorious within: and the Church maketh this confessi∣on of her selfe;t 1.491 I am blacke but comely, oh ye Daughters of Ierusalem, as the tents of Kedar, as the curtaines of So∣loman. And this is the cause that her mothers children looke vpon her and are angry with her.

[ 4] In the Wood, let vs see what likenesse we can finde: 1. That we know is the weakest and feeblest wood of a∣ny 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 isu 1.492 a weake tent in it selfe not fortified with any wals: A small flocke of sheepe very impotent and feeble.* 1.493 An humble and poore peo∣ple; yea a very worme, for so the Lord calleth her, x 1.494 Feare not thou worme Iacob, and ye men of Israel: I will helpe thee,* 1.495 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 Godsy 1.496 strength is made perfect in the Churches weaknesse, by his power is it sustained, on her beloued she isz 1.497 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 1.498 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?* 1.499 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 condi∣tion 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: [ 5] 1. the leaues of the Vine are good for shadowb 1.500, euery thing delights in the heat of Summer to harbour vnder their shade: And thus howeuer the Church and mem∣bers of the Church are persecuted and afflicted by the wicked, and well cudgeled, as fruit trees are in Sum∣mer; 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 Aaronc 1.501, and desire them to pray vnto the Lord that there bee no more mighty thunders and haile, &c. Sod 1.502 Saul in foule weather runnes to Dauid; and Ieroboame 1.503 to the man of God; Belte∣shazzer f 1.504 to Daniel; Zedekiahg 1.505 to Ieremiah; the foolishh 1.506 Virgins to the wise. These besides many more that might be reckoned, haue found the best harbou∣ring 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 spea∣king of the Church)i 1.507 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 me∣dicinable vse; hereby many haue beene healed, thou∣sands haue beene wonne tok 1.508 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 recor∣ded) Maximinus that persecuting Emperour durst not looke him in the face for feare he should turne Christian. And so mention is made by Bedal 1.509, 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 them 1.510 edification andn 1.511 feeding of many, and mini∣ster o 1.512 grace vnto the hearers, as the Apostle speaketh. p 1.513 The mouth of the righteous will speake of wisdome (saith Dauid) and his tongue talketh of iudgement: They are sometimes perswading▪ sometimes instructing, some∣times admonishing, sometimes comforting, other whiles praying all tending to the healing of wounded and di∣stressed consciences. And thus in this we see a good a∣greement.

Now lastly for their fruits; and first for the quantity, [ 6] 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 workesq 1.514, bring filled with the fruits of righteousnesser 1.515, as the Apostle speaketh to the Philippians,s 1.516 bringing forth much fruit, as our Sauiour testifieth of his Disci∣ples. Full of mercy and good workes,t 1.517 without partiality and without hypocrisie (as Saint Iames saith) which fruit of righteousnesse (as he further speaketh) is sowne in peace of them that make peace. Thus they bring forth Grapes in clusters, vnited in the bond of peace and loue.

2. The Vine beareth Pleasant fruit: no fruit more delectable to the taste, than is the Grape; nor more com∣fortable to the heart, than is the Wine made of the Grape:u 1.518 Should I leaue my Wine which cheereth God and man (saith the Vine to other trees in the Parable.) And so the fruit of Christians: How doe their workes of loue and mercy refresh the bowels of the Saints distres∣sed, brethren afflicted? How doe their fruits of iustice and equity ease and releeue the oppressed soule? How is God glorified;* 1.519 Angels and men reioyced by the fruitfulnesse of these trees of righteousnesse? when as the fruit of other trees and plants is but bitter fruit, fruit vnto death,x 1.520 as the Apostle speaketh.

In diuers other particulars the comparison might be followed; but I desire not to be more curious than profi∣table. By this that hath beene said, wee cannot but see

the aptnesse of the similitude. Now to some profitable obseruations. And first something may be noted in ge∣nerall, in that the Prophet vseth a Parable or Similitude, and that from a Vine or Ʋineyard (a thing earthly and temporall) whereby he doth set out the estate and nature of the Church, together with Gods care and cost for the welfare of the Church (things heauenly and spi∣rituall.)

As first:* 1.521 It is lawfull to make resemblances and like∣nesses between corporall and spirituall, earthly and heauenly things for our better instruction.

The Prophets and Apostles, and Christ himselfe that chiefe Shepheard of the Sheepe, haue vsed thus to teach. For proofe reade 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.

Let Ministers wisely and soberly vse this their liber∣tie in teaching,* 1.522 for the edification of their hearers, whom (if they be of the weaker sort) let them not trou∣ble with profound matters which they are not able to vnderstand, but let vs be content to vse plaine simili∣tudes and home-bred comparisons, fetcht from leauen; from the meale-tub; or other domesticall businesse; know∣ing therein wee doe no other than Iesus Christ our great Doctor and Master himselfe did. We are called Nursesy 1.523: Now nurses are not ashamed (nay they rather delight in it) to condescend to the balbutient infancie of their nurcelings: And so let vs; becomming (in this sense) Barbarians vnto Barbarians. Thus learned Au∣stin (as himselfe speaketh) chose rather to speake barba∣rously than finely,* 1.524 and to vse the barbarous word ossum in his exposition, rather than the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (though he allow it in the text, and so reads it) because (though it were not so Grammaticall, yet) it was the more intelli∣gible word, and he desired his peoples profit, aboue his owne credit; holding it better that the learned should reproue him, than that the ignorant should not vnder∣stand

him. So then let vs preach (not as we are able to speake, but) as our people are able to hearez 1.525* 1.526, and as they can beare; remembring still that we must rather seeke to make our people schollers, than to shew our selues schollers vnto our people.

Now in vsing of Parables, Similitudes, Allegories, &c.* 1.527 these rules (as I haue else-where shewed) are to be followed.

1. That they be not farre fetcht, but sitting for the matter in hand.

2. That they be borrowed from things well knowne, and easie to be conceiued.

3. That we still haue a care of the maiestie of Scrip∣ture, auoiding all ridiculous and base stuffe.

4. That we vse them rather for instructing of life, than for prouing any point of faith.

5. That we turne not all into Allegories to the de∣stroying of the letter, which was Origens fault.

6. That they be quickly dispatched, and not too much insisted on.

Let Hearers learne,* 1.528 not to despise their Ministers for their plainnesse, but (if any) themselues for their chil∣dishnesse, who must be thus lisped to. Seeke not so much to haue thy eare tickled, as thy vnderstanding en∣lightned. The painfull Bee passeth by Roses and Vio∣lets, and sits vpon Time; so shouldst thou rather chuse to feed on plaine and wholsome doctrine (though hot and biting) than on the quirkes and flowers of mans in∣uention. In a word, learne euermore to iudge that Sermon best (though plaine) whereby thou vnderstan∣dest most. And so much for this first point. Now heare a second.

There is no earthly thing which may not be applied to some speciall vse for our edification in grace.* 1.529 Things earthly may put vs in minde of things heauenly; things naturall of spirituall.

What is there in this world that hath any being, but

may reade to man a Diuinity Lecture? From the highest Angell to the lowest worme, all teach vs somewhat. The Sun, Moone, Starres, are good Schoolemasters:a 1.530 When I behold thy Heauens, the workes of thy fingers, the Moone and the Starres which thou hast ordained: What is man, say I then, that thou art mindfull of him, or the sonne of man that thou so vi••••test him? Thusb 1.531 the Heauens preach the glory of God, and the Firmament sheweth his handy worke. So the Fowles of the Heauens;c 1.532 The Storke knoweth her appointed times, & the Turtle, and the Crane, and the Swallow obserue the time of their comming. These may teach vs to know the day of our visitation, and the iudgement of the Lord. The beasts of the field likewise may instruct vs:d 1.533 The Oxe knoweth his owner, and the Asse his masters Crib. By them may Israel be schooled and learne obedience. Yea of the little Ant or Emmet may man be taught prouidence.e 1.534 Goe to the Ant thou sluggard▪ consider her wayes▪ and bee wise, which hauing no guide, ouersoer or ruler, prouideth her meat in the Summer, & gathereth her food in the haruest. And as the creatures, so may euery action and ordinary occasion bee applied to good purpose. The Husbandman breaking vp his ground, theacheth vs the necessity of Repentance, & cal∣leth vpon vs for thef 1.535 breaking vp the fa••low 〈◊〉〈◊〉 our hearts: Hisg 1.536 casting in his seed, and sowing of his field, sheweth vs the nature of the w••••d; the necessity and vtility of the same. Theh 1.537 Corne dying and fructifying, preacheth to vs that Article of our faith, The resurrecti∣on of the body. The beholding ofi 1.538 ••a••es and weeds in the field, may instruct vs of the state and condition of the Church militant. The Merchant searching for pearles,* 1.539 and paying dearely for that of price▪ should re∣member vs of a farre more precious pearle. The Gos∣pell, of the Kingdome which we should highly rate, and sell all to buy.k 1.540 Childrens asking for bread or meat at their fathers hands, and the Fathers readinesse to giue them what they aske, may teach vs our duties towards

God, and set forth the readinesse of Gods loue to vs. l 1.541 Seruants waiting vpon their Masters, and Maids at∣tending vpon their Mistresses, should teach vs to wait vpon the Lord our God vntill he haue mercy on vs. Thus Gods wisdome is in this kinde remarkable; directing vs by all things that may runne into our sen∣ses, to raise vs furtherances in spirituall things. Yea not only things lawfull, but we shall finde likewise that things sinfull and vnlawfull afford resemblances to ad∣monish of dutie. The employment of our gifts to the glo∣ry of the bestower, we haue pressed by resemblance of them 1.542 Ʋsurers cursed courses: Wisdome to prouide for euerlasting Tabernacles, by liberalitie to the poore Saints is taught vs,n 1.543 by the vniust policie of the deceitfull Steward.o 1.544 Watchfulnesse for the sudden comming of Christ, by the vnexpected comming of a theefe to his prey. In a word, there was nothing which our Sauiour could heare, or see, or doe, but he made spirituall vse of it, and tooke occasion thereby to administer heauenly instructions vnto his followers. Thus we haue seene this truth proued: now let vs heare it further applied.

This may serue for our Humiliation,* 1.545 seeing that by our sinne and apostasie wee are degraded beneath the beasts and become their schollers. 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.* 1.546 At one Court he imposed names to them all, according to their kindes, as knowing them better in their nature and vertue, than they did them∣selues. The knowledge which he had of God, led him to this knowledge of the creature, and it was not by the creature that hee learned the knowledge of the Creator. But by sinne man falling away from God, he hath so far degenerated from his owne kinde, as that he is now become inferiour vnto them, and they (as Ba∣laams Asse) can teach their master.* 1.547 To the schoole of the creature is man now sent, and put backe (like an

idle truant) to his A. B. C. to learne the glory, good∣nesse, and prouidence of the Creator, by looking vp∣on it; neither are we able to learne so much as the crea∣ture can teach vs when we ply our lesson hardest.* 1.548 Con∣sider we how farre the creature doth excell man; and that not only in naturall faculties, as the Ape in ta∣sting, the Spider in touching, the Lynx in seeing, the Boare in hearing, the Ʋulture in smelling, &c. (wherein we come not nigh them) nor yet only in naturall gifts and qualities of the body; as the Horse in strength, the Roe in swiftnesse, the Lion in courage, &c. (wherein wee are not able to compare with them) but also they farre excell vs in many vertues; as the Doue in simpli∣citie, the Storke in kindnesse, the Dog in fidelitie, the Oxe and the Asse in thankefulnesse and obedience; in all which we come farre short, and wherein they may be∣come our Tutors. Not to speake of the Spider, which (say some) taught man first to weaue; nor of the Eagle, which (say others) taught man first to build; nor of that same Aegyptian bird Ibis, which (as others hold) gaue knowledge to Physitians how to vse the glister (for these are but coniectures.) We haue seene enough to humble vs, yea euen the proudest of vs, seeing in many good things they now excell vs, though indeed in vice and euill wee excell them all, being by our sinne be∣come more cruell than the Wolfe, more craftie than the Fox, more enuious than the Serpent, more venomous than the Adder, more proud than the Peacocke; yea all vices which are but seuerall in beasts, are mustered and troopt together in vs. And this is our naturall condition.

It may serue likewise for reprehension,* 1.549 in that wee haue such emptie hearts, and heads, when in euery cor∣ner we haue so many teachers to informe vs and instruct vs. The plea of ignorance is a common plea and go∣eth for currant: Alas Sir we are ignorant and not booke-learned, we want teachers, &c. And this is the stron∣gest

pillar and prop that many haue. But how is this possible? Doth not the great booke of the creatures (tearmed aptly by some,* 1.550 the Shepeards Kalender,* 1.551 and Ploughmans Alphabet) lie open,* 1.552 in which euen the most ignorant may runne and reade? Doe not the Hea∣uens and those celestiall Orbs that are placed therein, plainly catechize thee in the first elements of religion, and teach thee that there is a God,* 1.553 and that this God is but one, and that this one God excelleth all other things both in might and maiestie,* 1.554 and that hee will be worshipped, &c. And indeed, the whole world is no∣thing else but God exprest. Can men then plead ig∣norance? Aske now the beasts (saith Iob) and they shall teach thee, and the fowles of the aire, and they shall tell thee: Or speake to the earth, and it shall teach thee, and the fishes of the Sea shall declare vnto thee. Looke aboue thy head, below thy feet, on thy right hand, and on thy left hand; all thou feest would enforce thee, if thou hadst a heart to learne. The rudest rusticke hath his horse and plow, his earth and seed, to instruct him in his duty: All which leaue not God without wit∣nesse, leaue men without excuse,* 1.555 as they did the Gen∣tiles, who because they knew not God according to those meanes, neither honoured they him according to that naturall knowledge gotten by those meanes, were giuen vp to vile sinnes and grieuous punishments. Oh then! that we were as ready to learne good lessons,* 1.556* 1.557 as these kinde of tutors are to teach vs them, how much better should wee be than now wee are? They will leaue when they are corrected, but man waxeth worse and worse when hee is reproued. Wee lay load vpon an Asse (saith Bernard) and he careth not because he is an Asse; but if you offer to thrust him downe some steepe hill, or to driue him into the fire, hee holdeth backe and shuns it all he can, because he loueth life and feareth death: whereas wretched man, more blockish and senslesse than the very Asse, more brutish than the

brutishest of beasts, hath no feare nor dread of that which will be his eternall bane, and bring euerlasting damnation vpon him. And if such as doe not further their saluation by the creatures are iustly to be taxed; then much more cause haue wee to condemne such, as hasten their perdition by them, vsing or rather abusing them to excesse and riot, eating to gluttonie; drinking to drunkennesse; spending their wealth to the mainte∣nance of pride and wantonnesse. Surely the damnati∣on of such sleepes not.

A third vse is for Instruction,* 1.558 that we so vse and be∣hold things earthly, as that thereout we draw some hea∣uenly lesson: for there is a double vse of euery creature: the one is naturall, the other spirituall: if we content our selues with the naturall vse without the spirituall, we doe not take the one halfe of that comfort in the crea∣ture which God gaue it for. And indeed what doe we more than the bruit beast, which hath a carnall and na∣turall vse of the creature as well as we? Let vs then no longer be like children who looke vpon the pictures and babies in their bookes, and gaze vpon the gilded leaues and couer, neuer looking to their lesson which they should learne therein: But let vs doe as Trauellers in a forraine countrie, make euery thing we see a good instruction, and euery action a stirrop to heauenly me∣ditation; translating the booke of nature into the vse of grace: which vnlesse we doe, how can we comfortably thanke God for the vse of his creatures? they being by vs but abused when they are halfe lost: Yea, God is wron∣ged, and our owne soules most of all iniured when the creatures are so neglected. And therefore now at length (for better late than neuer) learne to picke your bones cleaner, and sucke more sweetnesse out of the creatures than heretofore you haue done.

My welbeloued.]* 1.559 We see then who was the Vinitor or Husbandman; and he was no other than this welbe∣loued, God himselfe. So then the point is euident:

God is the Husbandman of his Church:* 1.560 He it is that husbands it;p 1.561 I the Lord doe keepe it, I will water it euery moment (saith God) lest any hurt it, I will keepe it night and day. And so S. Paul telleth the Church of Corinth, q 1.562 that they were Gods tillage or husbandrie. This our blessed Sauiour doth there intimate when he saith,r 1.563 E∣uery plant that my Father hath not planted shall be rooted vp: and elsewhere in plain termes auouch,s 1.564 I am the true Vine, and my Father is the Husbandman. Thus the point is proued: & yet that it may be further cleared, a questi∣on would be answered; for some may demand, whether Gods Ministers are not husbandmen?* 1.565 Are not they to t 1.566 set, sowe, plant, pluck vp; andu 1.567* 1.568 to dresse this Vineyard? How then can God be said to be the husbandman therof?

I answer, God is the principall, they are but subor∣dinate and inferiour, being called of him and set a worke by him: they are not* 1.569 Lords of the heritage of God, but seruants and vnder-workmen, being taken in asx 1.570 Labourers, who (when the euen is come) shall from this Lord of the Vineyardy 1.571 receiue their hire. God is the chiefe Lord and owner; he directs and rules the other, and prospers their worke as it pleaseth him. So then the former point still remaines good, God is the Husbandman of his Church.

Now here me thinkes I haue a good occasion to speake something in commendation of this Vocation of Husbandrie;* 1.572 seeing God singleth out this calling to set forth his owne care and paines by: what excepti∣on can be taken against it, when God himself so high∣ly honours it? Mercers, Goldsmiths, Iewellers, and o∣thers of the like ranke, are not so often mentioned in Scriptures as these are: neither doth God so much cre∣dit them, in so often resembling himself vnto them. And yet alas! how is this profession disdained? and how are such contemned as hindes and clownes, &c. who are pro∣fessors of it? And what man almost so meane, but he scornes to be of it or put his childe vnto it? and yet

God himselfe assigned it toz 1.573 Adam; anda 1.574 Adam made a choice of it for his eldest sonne. Surely it is righteous with God (asb 1.575 one saith well) that tillage is so much de∣caied, when it is no more regarded: and that there should be so much daily detracted from the imploiment of men, because there are so few men that are willing to be imploied in it. But I am loth to step too farre out of my way to salute a friend.

This point sets forth vnto vs the excellent priuiledge and prerogatiue of the Church;* 1.576 forasmuch as it hath such a keeper and dresser as the Lord himselfe is, to watch ouer it and husband it: this is the Churches roy∣altie, and who can compare with her herein? Neither is this prerogatiue meerely titular, but very commodi∣ous and profitable: For he is not non-resident vpon his garden, but hec 1.577 dwelleth in it to preserue and guard it by his power. Great was Gods care for Israels safetie, as Moses sheweth, ford 1.578 He led him about, he instructed him, he kept him as the apple of his eye. As an Eagle stir∣reth vp the nest, fluttereth ouer her young, spreadeth a∣broad her wings, taketh them, beareth them on her wings: So the Lord alone did leade him: But the ground of all was, The Lords portion is his people, Iacob is the lot of his inheritance. How blessed a thing then is it to be within the hedge and pale of Gods Church? For then we see God becomes our husbandman; he protects vs and defends vs from all euils and dangers, and prouides for vs whatsoeuer shall be needfull, as hereafter we shall see more largely and particularly.

And secondly,* 1.579 hence we may haue a ground of triall whether we be true members of the Church of God or no: We may thus know it; if Gods husbandry ap∣peareth in our soules: And for this purpose heare a Pa∣rable, e 1.580 I went by the field of the slothfull, and by the Vineyard of the man void of vnderstanding: And loe it was all growne ouer with thornes, and nettles had couered the face thereof, and the stone wall thereof was broken

downe. Thy heart is this field; examine now what growes in it: Doe thistles grow in stead of wheat, and f 1.581 cockle in stead of barley? (as Iob speaketh) Doe the thornes and nettles of hard-heartednesse and hypocri∣sie, pride and blasphemie, profanenesse and impietie? doth beastly drunkennesse, filthy whoring and vnclean∣nesse, chambering and wantonnesse, or the like to these, couer the face thereof? why then be thou assured, an ill husbandman owes this ground; it is the enuious man the deuill that sowes these seeds, and husbands such plats as these. But on the contrary, is the fallow ground of thy heart turned vp; and is the stoninesse thereof ta∣ken away? Are those brambles and bryars, (noysome lusts, and strong corruptions) which formerly grew therein, now weeded vp, and cast out? And art thou fenced in with good purposes and resolutions for time to come? and doth this wall stand firme and sure? why then assure thy selfe thou art one of Gods chosen clo∣se••; 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 effectuall in thee, questionlesse, thou art not only in it as many are; but of it as few are. Sticke this as a nosegay in thy bosome.

Thirdly,* 1.582 this may admonish euery one that liues in the Church, and professe themselues to be members of the Church, patiently to suffer themselues to be husban∣ded by the Lord; enduring all things with much meek∣nesse and quietnesse, which he in his wisdome hath or∣dained to breake vs vp withall, and to make vs faire and fruitfull. The earth we see is cut and wounded with shares and cultures (and therefore called earth) yet is pa∣tient to suffer it, and returnes fruit to those that plowed it.* 1.583 Let Earth teach Earth: Terra quam terimus, the Earth we teare, may instruct terram quam gerimus, the Earth we beare, this lesson of contentednesse. And let none thinke it is better to haue their hearts lie waste than to be thus broken vp; for a barren estate is a wo∣full

and cursed estate, and there can be no comfort in it. Doth God then come vnto thee himselfe with his pru∣ning hooke in his hand, and cut thee neere, yea so neere that in thy sense and iudgement there is no hope of euer after flourishing? well, yet be content: for thus deales the Vinitor with the most generous plant; he of∣tentimes prunes it so close, as that in sense and reason it were vtterly dead, and cleane kild; yet it reuiues againe, and after this, is more richly laden than euer it was be∣fore. And so, albeitm 1.584 no chastisement seemeth ioyous for the present, but grieuous; yet it afterwards bringeth with it the pleasant fruit of righteousnesse. Or doth he send his deputies the Prophets to thee with the plow and harrow of the Law, to breake vp that heathy ground of thy heart, and turne vp the weeds of sinne by the very roots, that they may neuer more reuiue? why then subiect your selues to be directed by their care and paines without repining; remembring still your hearts as of themselues will neuer yeeld any other fruit than weeds, or grasse at the best: needs then must they be accursed, if you refuse to haue them by these husbanded that they may grow fruitfull.

Lastly,* 1.585 this may serue for a direction to vs, to whom to goe and make complaint when the Vineyard is wa∣sted, or any way annoyed by the Boare of the forest▪ or wilde beasts of the field; Make God acquainted with it, and tell the Vine-dressers, Gods Ministers, thereof, and will them tell their Master, that he may take some order for his Vineyards safetie. Yea dost thou or any other member of the Church need husbanding? Then goe to God and tell him of the barrennesse of thy heart, and with a holy boldnesse vrge him with his care and paines: Say thus, or in this manner to him; Ah Lord, how bar∣ren is my soule of what is good? How fruitfull is it in what is bad and naught? What ignorance, pride, senselesnesse, se∣curitie, growes there, where knowledge, humilitie, zeale, patience, and other such like graces ought to grow? Now

since thou hast taken the charge vpon thee to be the Husbandman of thy Church and people, husband thou this heart of mine, and be mindfull of me, oh my God: Let it not be thought an ill husband owes it, or one that is negli∣gent and slothfull in his businesse; but let thy care appeare in dressing of it, that the fruits of all heauenly 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,* 1.586 as we haue seene before, together with the reasons of the simi∣litude: The obseru••tion is,

The Church is Gods heritage.* 1.587 For the further proofe thus we reade;n 1.588 Destroy not thy people and thine inheri∣tance which thou hast redeemed: Yet they are thy people and thine inheritance which thou broughtest out.o 1.589 The Lords portion is his people, Iacob is the lot of his inheri∣tance. p 1.590 The Lord hath anointed thee to be Captaine of his inheritance (said Samuel to Saul.)q 1.591 They haue driuen me this day from abiding in the inheritance of the Lord (saith Dauid.)r 1.592 Why wilt thou swallow vp the inheritance of the Lord (said that same wise woman vnto Ioab when he battered the walls of Abel.)s 1.593 Remember thy congrega∣tion which thou hast purchased of old, the rod of thine inhe∣ritance, this Mount Sion wherein thou hast dwelt (saith the Psalmist.) And againe,t 1.594 Saue thy people and blesse thine inheritance, feed them also, and li••t them vp for euer. Yea the Lord of Hoasts shall blesse saying,u 1.595 Blessed be Aegypt my people, and Israel my inheritance.

Now for Vse;* 1.596 let vs hence take notice, whence it is that the deuill doth so molest the Church; and see the reason why the wicked doe so afflict her: It is not so properly for their owne sake as for the owners: They maligne and spight it, because God doth countenance and grace it, as being the Lord and possessor of it. An enuious man we know will mischiefe the bruit beast of

him he beares a spleene vnto; and will not sticke to wrong his very dogge, and all to despight 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 himselfe, whose inheritance they are.

And secondly,* 1.597 seeing the Church is Gods inheri∣tance and peculiar possession, let none that professe themselues to be of the Church, giue themselues from him to any other; but let vs liue to him, and die to him, for whose vse we are enclosed.* 1.598 Yee are not your owne, therefore glorifie God in your soules and bodies (saith the Apostle) for they are his. If his; then not the worlds; nor the fleshes; nor the deuils. Why then doe we suffer these or any of these to sowe tares and corrupt seed in Gods closures? Why doe wee endure the plants of wickednesse to be set in his field? And why doe wee bring forth fruit vnto our selues or any other, rather than vnto him? Remember whose thou art, or at leastwise dost professe thy selfe to be; and be no longer for the weeds of sinne; nor for voluptuous pleasures to feed on, as bullocks doe on pasture land; but be thou Gods garden of sweet flowers; his Vineyard of fruitfull grapes; and bring all vnto him for first fruits and tenths, that thou maist be his blessed land and possessi∣on for euermore.

Lastly,* 1.599 this may assure vs for our comfort, that seeing we are his heritage, he will not easily leaue vs nor for∣sake vs, if we bring forth fruit vnto him.x 1.600 Naboth could not be drawne to part with the inheritance of his Fa∣thers, though Ahab made him neuer so large proffers for it; and much lesse will God who gaue it for a law and ordinance,y 1.601 that none should sell away their inheri∣tance for euer; but if in case that any of his people had sold away any part thereof, then he or his kinne should redeeme it againe if they were able: And in case of

inabilitie, that which was sold should remaine in the hand of him that bought it vntill the yeere of Iubile; in which yeere it should goe out, and then euery man should returne againe vnto his owne possession. Surely he that made this law will bee mindfull of it, and will not easily be driuen to giue ouer his owne inheritance which he hath chosen: And if in case (for the barren∣nesse thereof) he should forsake it for a time (as hee did this people Israel) yet it would bee but for a time, and not perpetuall: in the end he will returne againe vn∣to his owne. And thus much briefly for this point.

Now further, in that the Prophet speaketh in the Present tense, My beloued [hath] a Vineyard: Al∣beit the whole Church of Israel and Iudah was at this time so generally corrupted, as that from the Crowne of the head to the sole of the foot, there was nothing found but wounds, swellings and sores, full of corruption (z 1.602 as he had before testified) wee doe ob∣serue, that

Albeit a Church bee corrupted with error and idolatry,* 1.603 yet it is still to be accounted Gods Church, till he haue di∣uorced and forsaken her.

Thus in the daies of Elya 1.604 Israel was called Gods peo∣ple; and so his Church, albeit they were not then separa∣ted from all false waies, and Elyes sonnes (sons of Belial▪ saith the text,b 1.605 who knew not the Lord) remained a∣mongst them. So Moses calleth Israel Gods people c 1.606 when he was vpon the Mount, & yet at that time they were in the very act of their Idolatry, which was not vnknowne to Moses,* 1.607 for God himselfe enformed him thereof. So in this our Prophets time,d 1.608 albeit this peo∣ple were sunke deepe in rebellion and idolatry, yet for all that God himselfe doth call them his people, Israel doth not know, My people doth not consider. Turne wee our eyes from the estate of the Church in these times to after times, as it was vnder the Gospell, and we shall see the truth of the point propounded. Looke vpon Ierusa∣lem

in our Sauiour Christs timee 1.609, and we shall see the eleuen Tribes were become Apostates, and the Church amongst them was wonderfully corrupted both in Do∣ctrine and manners, as appearethf 1.610 by our Sauiour Christs seuere reproofe of both; yea the Temple it selfe g 1.611 was almost become a den of theeues, full of buyers and sellers. Yet at this time it was the true Church of God, else the Euangelist would neuer haue called ith 1.612 the Holy City. In Saint Pauls timei 1.613 the Corinthians were called the Church of God, and yet at that very instant some of them were in an heresie;* 1.614 others in incest, and othersome that had not repented of their filthinesse. Such was the estate of the Churches of Asiak 1.615, yet the title of true Churches were giuen to them.

Those therefore that condemne the Church of Eng∣land for a No-church,* 1.616 and make a separation from it in regard of the errours and corruptions that are in it, are farre from the spirit of Christ, and the Prophets and A∣postles, who neuer made any schismaticall and bodily separation from any true Church, for the corruptions (though grosse) that were therein found. I deny not but blemishes are in euery Church; (for what Church euer breathed in so pure an aire, as that it might not iustly complaine of some thicke and vnwholsome euaporations of error and sinne?) but because our Mo∣ther wants some beauty, hath she lost her face? Because she is blacke, hath she no comelinesse at all? What is it they charge vs with, butl 1.617 with corruptions? (for fun∣damentall error they can discouer none.) Now doe cor∣ruptions 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 haue the true Word of God prea∣ched. the true Sacraments of Christ Iesus administred, which all Diuinesm 1.618 in all the reformed Churches in Christendom, which noware or haue bin, do hold to be the infallible tokens of a true Church, and are recipro∣cally

conuerted with the true Church: wee maintaine euery point of the most ancient Creeds: we ouerthrow not the foundation by any consequence. And as yet we haue not receiued a bill of diuorcement. As for Disci∣pline (the want whereof they charge vs with) our Church is not destitute of it altogether: I would wee had the execution of so much as our Church alloweth. Neither doe we deny but therein there may be some de∣fects and wants, as appeares by those words in the Booke of common Prayer:n 1.619 vntill 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 be∣ing of a Church I vtterly deny: Neither will they euer be able to proue it by euidence of Gods Word. The Church of the Iewes thus saith of the Church of the Gentiles:o 1.620 If she be a wall, wee will build vpon her a Palace of siluer; and if she be a doore, we will enclose her with boords of Cedar. She calleth her a sister, because she had a wall though not of siluer, and a doore though not of Cedar. So is our Church a sister to all reformed Chur∣ches, though she may haue some spots in externall mat∣ters: And our hope is, that her wall shall be made more costly, and siluer-like, and her doore of Cedar, in Gods good time. In the Interim,p 1.621 Forsake not the assembling of your selues together, as the manner of some is: but ex∣hort 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 offring thy mother so great an iniury as to flye from her. Say shee were poore, ragged, weake; say she were deformed; yet she is not infectious: Or if shee were, yet shee is thine, which should be motiue enough for thee to pitty her, to pray for her, to labour for her redresse, not to a∣uoid her.

Before I end this point,* 1.622 some haply may demand, what may be thought of the Church of Rome; whether is it to be accounted Gods Church, it being so corrup∣ted with Idolatry as it is?

For answer whereto a distinction must be made:* 1.623 Errors and corruptions in a Church are of two sorts; either such as concernes Manners, or such as concerne Doctrine: As for corruption in Manners, they make not no Church, but a bad Church; and therefore in re∣spect of them, they are not to be forsaken by vs, neither to be accounted of, as no Church of God. For corrup∣tions in Doctrine; they are either such as are citra funda∣mentum, besides the foundation; and these trouble: or circa fundamentum, about the foundation; and these shake: or contra fundamentum, against the foundation; and these ouerturne all. The two former are weakning errors, and doe not debarre them from being the true Church of God; being but theq 1.624 building of hay and stubble on the foundation; the stubble burnt (I meane not in their fire of Purgatorie) their soules may be sa∣ued. The latter are destroying errors; and in these, con∣sideration must be had, whether a Church erreth of weaknesse, or of malice: If it be of weaknesse, then are we not peremptorily to conclude against such a Church; for S. Paulr 1.625 writes to the Galatians as a Church of God, though they were peruerted to another doctrine, em∣bracing a fundamentall errour of iustification by works. But if it be of malice or affected ignorance, likes 1.626 Iannes and Iambres 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 it selfe, and therefore may be concluded for no Church of God. And so much briefly for the An∣swer to the Question, with which answer we end this point, and come vnto another.

The Prophet doth not only speake in the present

tense [hath] but he also speaketh in the singular num∣ber [Vineyard] not Vineyards: and thence we note,

The Church and Vineyard of God is but one.* 1.627 There are indeedt 1.628 threescore Queenes, and fourescore Concubines, and Virgins without number: but my Doue, my vndefiled is but one: She is the only one of her mother. Thus testifieth S. Paul;u 1.629 As the bodie is one, and hath many members, and all the members of that one bodie being many, are one bodie; so also is Christ (that is, the Church.) Hitherto likewise tends that saying of our blessed Sauiour;* 1.630 Other sheepe I haue which are not of this fold; them also must I bring, and they shall heare my voice; and there shall be one fold and one shepherd.

True it is, this one Church may haue many parts: As the Ocean Sea is but one, yet distinguished accor∣ding to the Regions vpon which it lies: And so there is the Germane Ocean; the Spanish Ocean; the English Ocean; the Irish Ocean; and the like: And thus there is a Church in Geneua; a Church in France; a Church in Scotland; a Church in England; and yet but one militant Church vpon the earth.

For as a Kingdome diuided into many Shires,* 1.631 and more Townes 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 liueth by one and the same Spirit; and is ruled by one and the same Lord; and pro∣fesseth one and the same faith; hath one and the same hope, and hath beene baptized with one and the same baptisme, asx 1.632 S. Paul writing to the Ephesians declareth. And not one as tied to any one place; much lesse to any one person, as the Popish Antichristian crew, who though they haue nothing in their mouths, so much as, The Church, the Church (and therein (like Oister wiues) doe outcry vs) yet exceedingly infringe the liberties of the Church: for all of them haue made the Catholique Church to be nothing else but the Romane Church, andy 1.633 some of them haue made the Romane Church to

be nothing else but the Pope: And this is their One. But now for Vse.

This vnitie or onenesse of Gods Vineyard should teach vs all,* 1.634 vnitie and concord, that professe our selues to be of this Vineyard. And as in the naturall bodie there is a perpetuall sympathie betweene all the parts, so ought there to be in this bodie mysticall;z 1.635 If one member suffer, all should suffer with it; if one member be had in honour, all should reioyce thereat. The eye must not say to the hand, I haue no need of thee; nor the head againe vnto the feet, I haue no need of you; but euery member ought to be helpfull to its fellow-members, & willingly yeeld to euery one that which belongeth to them; and according to that of S. Peter,a 1.636 As euery man hath recei∣ued the gift, euen so minister the same one vnto another, as good stewards of the manifold grace of God. For as the incolumitie of the bodie depends vpon the concord of the parts, in the mutuall performance of their duties; so the welfare of the Church, when we thus shew ourselues to be members one of another: And therefore as God hath called vs, so let vs walke; whether we be Magi∣strates, 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 phrenzie, drun∣ken, 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 where∣in God hath set thee. Art thou a Minister? Then as the Heart thou shouldst be the fountaine of life and vi∣tall 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 Trades∣man, 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 main∣tained, let these euils be auoided.

First, Enuie or repining at the gifts of others; a sinne [ 1] too common, and yet vnnaturall: for doth the foot en∣uie 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 orna∣ments 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 [ 2] gift that is in vs aboue our brethren. The eie is honou∣red 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 be∣longing [ 3] not vnto vs. The eie meddles not with hea∣ring, nor the eare with seeing, nor the foot with either of them both, but each member knowes its owne of∣fice, 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 more 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 hel∣ping 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 there∣fore let all take the Apostles counsell, andb 1.637 study to be

quiet, medling with our owne businesse, leauing other things to whom they doe concerne.

For a second vse;* 1.638 Is the Church but one? Then woe to such as are authors or fautors of any diuision or se∣paration, and so breake the vnity of the Church. Such sinne grieuously, as S. Paul sheweth,c 1.639 writing to the Corinthians, and auoucheth that such are carnall, and walke as men. What answer will Brownists and Sepa∣ratists make to God at the last day? Oh they were wic∣ked 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 dis∣daine 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 Pa∣rable: 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 expecta∣tion 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 notedd 1.640 strength, power, and height, vsually in

Scripture; and by oilee 1.641 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 He∣brewes. 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 ex∣cellendy seated,* 1.642 both for pleasure and profit; 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 no∣blest 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 pre∣seruation 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.* 1.643

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 1.644 In that day sing ye vnto her a Vineyard of redwine. I the Lord doe keepe it; I will water it euery moment,* 1.645 lest any hurt it: I will keepe it night and day. Where by watering of it, he compre∣hends

whatsoeuer belongs to the dressing and manu∣ring of it; so that no dutie shall be left vnperformed, whereby the good thereof might be procured. And vn∣to this he addeth vigilancie: for what would it auaile to husband a Vine with great paines and labour, if after∣wards it should be left open for theeues and beasts to en∣ter in and waste it at their pleasures? therefore he pro∣miseth withall, that he will keepe it so that no hurt shall be done vnto it, but the fruits shal haue time to ripen, so that afterwards they may be reaped in their season. So our Sauiourg 1.646 hauing compared his Father to an hus∣bandman, sets out his great care in trimming and dres∣sing of his Vine, by taking away those branches which were barren, and purging those which were fruitfull, so that they might become more fruitfull; omitting no part of his skill, neither to the one or other. The like care ish 1.647 shewed in that Parable propounded by our Sa∣uiour of the fruitlesse figge tree; And in that which the Apostle propoundsi 1.648 of the good and bad soile; in both which the great and constant paines of this husband∣man is declared.

And no wonder:* 1.649 For first God loues his Vineyard dearely, as hath beene before shewed: now we see, that field which a man takes most pleasure in, he takes most paines about: no man will bestow such cost and labour vpon a tenement he holds but from yeare to yeare, as he will vpon his owne inheritance. This may be one reason why he so husbands it, to make it pleasant and fruitfull, because his loue is set vpon it, and his delight is in it.

Secondly,* 1.650 the Churches fructifying, is Gods glorifi∣ing, as our Sauiour telleth his Disciples,k 1.651 Herein is my Father glorified, that you beare much fruit: For looke as it tendsl 1.652 to that husbandmans praise, whose field ex∣ceed the fields of other men in fruitfull crops; So we being Gods Vineyard, set and planted by his right hand, doe then commend his husbandrie, and set forth

his praise, when we are laden with the fruits of righte∣ousnesse, l 1.653 as the Apostle sheweth. No wonder then if God be so diligent in his husbanding of his Church, seeing the fruitfulnesse of the Church brings praise and honour to his name; which is the maine end he propo∣seth to himselfe in all his actions (as hath beene before proued.)

And is God so carefull a husband man of his Church?* 1.654 hath he so prouident a care for the good of it, as that if any thing be wanting he supplies it; or if any thing be hurtfull in it he remoues it? Then may all wicked ones hence take out a lesson, to their griefe and terror: For woe to them who are in the Church of God but as thornes and briars: hurtfull and noxious to them 1.655 Lil∣lies. God is a better husbandman than to suffer these for euer: A day will come when he will view his field and stub vp all winding and wounding briars; all ren∣ting and ranckling thornes that fetch away the clothes, yea skinne 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 wilde beasts should breake in vpon them: and as a wise husbandman permits such to lie in the hedge for a yeare or two, and makes them seruiceable for the stop∣ping of a gap or some such purpose: but in the end when they are feare and rotten in their sinnes, then he will haue them to the fire, for thats their portion.

Secondly,* 1.656 it should admonish all to looke vnto their growth that it be good and kindly: if the roots of trees run too deepe into the earth, they must be cut off shor∣ter; if the branches of a Vine spread too farre, they must be pruned neere; and if the canker once eat into, or cleaue vnto our trees we set, we burne them, smoake 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 farre; or let the canker of sin to eat into our soules (be we what we wil be) God will giue vs many a

cutting, pruning, smoaking, that if it be possible we may be brought into better case.

Thirdly,* 1.657 this may comfort such as are euermore be∣wailing their little growth in grace; maruellous defe∣ctiue they are in virtues of all kindes; as in faith, meek∣nesse, patience, thankefulnesse, heauenly-mindednesse, and the like; and albeit they haue some good desires and vnfained purposes and resolutions to bring forth fruit to God; yet withall they finde such strong corruptions in themselues, as pride, vaine-glory, worldlinesse, lust, passion, reuengefulnesse, with such like; as that they be euen out of hope, and know not what to iudge of their owne estate, but feare they belong not vnto God, be∣cause they are no better husbanded: Now let me speake a word to the soules of these, and let my words be to them asn 1.658 the raine to the new-mowen grasse: Dost thou not see the Husbandman suffer his ground to lie as though he had forsaken it? and for a time to endure to haue weeds and thistles grow thereon, euen when he hath a purpose to breake it vp with his plough, and be∣stow much cost thereon? yea and after he hath turned it vp, to let it lie, as if he were a weary of his paines; when notwithstanding he comes with his plow againe, and giues it another tilth or two, & then sowes his seed; being all the while before but a preparing of the soyle for the receiuing of it. The like is Gods dealing with his dearest seruants; he many times suffers them to bring forth the weedes of sinne, and to lie in their wicked∣nesse for a time (as we see in Dauid, 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 owne strength hereafter: But notwithstanding, in due season he doth returne, restore, and lift them vp againe. And therefore wait thou a while. Is thy heart hard and stonie? why in his due time he will mollifie and mellow it, and make it fit for the seed

of grace, by bringing downe all high hils of presump∣tion, and making deepe and long furrowes of mortifi∣cation in it: Hath he begun to scatter the seeds of grace within thy soule? Why then he will follow thee, and so husband the least dram thereof, be it buto 1.659 a graine of mustard seed, as that it shall shoot vp to ripenesse, and become as a mighty tree, so that the birds of the aire shall come and lodge in the branches of it. And foras∣much as thy heart is as apt to bring forth sinne vpon the least temptation, as the best and fattest ground is to bring forth weeds vpon the sweetest Aprill showre; God will daily looke vnto thee, and no sooner shall a weed peepe out, but he will with his weeding hooke haue it vp; nor a superfluous twig sprout forth, but he will with his pruning knife cut it off; according to that which our Sauiour teacheth,p 1.660 Euery branch that brin∣geth forth fruit he purgeth, that it may bring forth more fruit. And therefore discourage not thy selfe, for thy soule is the field not of the sluggard, but of a care∣full husbandman, who will so follow thee, as that thou shalt euery day grow more fruitfull in grace and goodnesse.

And lastly,* 1.661 hence let good Ministers (who are Gods Deputies to husband this his Vineyard) learne diligent∣ly to follow their vocation, omitting no manner of paines that may tend to the fructifying of the Church, seeing God himselfe omits none. Let vs obserue our times and seasons, and sometimes plant, and at other times water, with exhortations, perswasions, and the like: and as occasion serues, let vs sometimes prune with reprehensions, obiurgations; and if need require, with the knife of discipline: euermore being occupied about some thing that may make for the good thereof; remembring that it is Gods Vineyard wee labour in, and not mans; and he is able to recompence the faith∣full and punish the vnfaithfull: which should make vs to be the more circumspect and laborious in our calling,

taking heed to what seed wee sow, and to what plants we set. Alas for such as are idle, negligent and regard∣lesse of the Vineyard of the Lord;* 1.662 who like Harlots, so soone as they be brought to bed put forth their chil∣dren to other nurses, that themselues might haue the better leisure to take their pleasure and satisfie their lust: how will God alledge his owne example against such for their conuiction, and strike their eares with that chiding and vnpleasant voice; Away thou disloyall and vnprofitable seruant into vtter darknesse?

This in generall: Come we now to the particulars, wherein this good Husbandman shewed his great care for his Vineyards good. In handling of which I would be loth to be found too curious: I confesse I am of their iudgement,q 1.663 who thinke it not so fit, to sift euery branch too exquisitely or exactly; for euery string of a Parable is not to be strained, nor too curiously to be pressed, lest in stead of milke we fetch bloud. The prin∣cipall scope is especially to be regarded, beyond which nothing is to be vrged. I intend 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 owne 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 loue and care to this his Vineyard, is in the situation of it: He chose for it such a place and plat as was, First, com∣modious; for it was a Hill (which place vines loue well and best prosper on.) Secondly, fertile and plenteous; for it was A very fruitfull Hill,* 1.664 or the horne of the son of oyle; by which Hebraisime the fatnesse and fruitful∣nesse of the place is set forth, as wee haue seene before. Put both together, and thence we learne,

The fat of the earth is often giuen by God to his Church and people for their possession.* 1.665

God often giues abundance of temporall good things and earthly blessings to his owne people, as well

as to the wicked; and as Dauid shewethr 1.666, hee prepa∣reth a table for them euen in the presence of their ene∣mies, and doth anoint their heads with oyle, and so fill their cup as that it runneth ouer. A cloud of witnesses might be brought to iustifie as much, both out of the old Testament and new. Out of the old these;s 1.667 Abra∣ham, Lot, Isaak, Iacob, Iob, Dauid, Solomon, Hezekiah, Iehoshaphat, Iosiah, besides others: All good and rich. Out of the new Testament these;t 1.668 Ioseph of Arimathea, a rich man, an honourable Councellor; and he was a good man and iust: Ioanna the wife of Chuza, Herods Steward, and Susanna, both the disciples and followers of Christ, with many other of all estates;u 1.669 Some rich, some noble, some wise, some mightie and of great account, as the Apostle sheweth. Agreeable hereunto is that pro∣mise, that* 1.670 Riches and treasures shall be in his house that feareth the Lord: And that Prophesie, that thex 1.671 Rich should come to the people of God, and ioyne with the Church.

Reasons may be rendred;* 1.672 as these: First, that the wicked might not altogether trample on them. Or se∣condly, say God could not inrich them. And therefore God will giue to some, that they may see he could inrich all the rest if hee saw good, and that it would make for their good. Or thirdly, that neither they nor theirs* 1.673 may stand to the wickeds finding, who are hard hear∣ted, and would giue them but short allowance, if they were at their prouiding.

This may serue,* 1.674 first, to restraine men from rash cen∣suring of the rich, as if wickednesse were of necessitie bound to wealthinesse, as heat is to the fire, when wee see, A rich man may be a good man: We••lth and wis∣dome may dwell together; righteousnesse and riches may kisse each other.y 1.675 Yee cannot serue God and Mam∣mon, saith our Sauiour; he doth not say (as it is well ob∣serued) Yee cannot haue God and Mammon; but, Yee cannot serue God and Mammon: for he that is the ser∣uant

of God must be the master of his money: And so he may haue both the one and the other.z 1.676 Poore Laza∣rus indeed attained vnto euerlasting life, and the rich Glutton was tormented; but yet it was rich Abraham which did hold poore Lazarus in his bosome. And therefore conclude we, It is not wealth, but vice that ex∣cludes out of Gods kingdome: A man may be wealthy and wise; great and gratious. In heauen you may finde such, though they be rarities there.

Secondly,* 1.677 this may teach vs not to contemne these outward things, but to esteeme of them as good bles∣sings in themselues, and be thankfull for them, when we haue them giuen vs.a 1.678 Length of daies 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 chie∣fest good. They are giuen to the good, that wee may not vnderualue them; and they are giuen to the bad, that we may not too highly prize them It was then but a foolish part of Crates, a man of great riches and a Phi∣losopher at Thebes, to cast his wealth into the sea, saying he would destroy it, lest it should destroy him: for nei∣ther needed. And as great folly for Friers, Heremit••••, and Anchorists, to vow and professe voluntary pouer••ie vpon the like ground. I haue seene a rotten logge yeeld as much saw-dust, as a peece of good timber: And Ie∣rome b 1.679 espied a proud heart vnder a Monkes Cowle.

If any doe obiect that our blessed Sauiour calleth ri∣ches c 1.680 the Mammon of vnrighteousnes,* 1.681 andd 1.682 thornes and snares to choake and catch the soule: They are to know that our Sauiour therein aimeth not at riches as they are in their owne nature; nor as they are vsed and possessed by the faithfull; but as they are abused by the wicked vnto sinne, either in their vnlawfull getting or posses∣sing; and so they are as a sword in a mad-mans hand: The abuse, and not themselues, is to be reiected.

The second Particular that manifests Gods care, is his

Protecting of it in building a Fence about it: and that teacheth vs,

Gods Church and people are strongly fenced in and pro∣tected from the rage and fury of their enemies.* 1.683

What the Deuill confesseth of Iob, is true of all Gods people;e 1.684 Thou hast made a hedge about him, and about his house, and about all that hee hath on euery side. The truth of this I will endeuour to shew in sundrie parti∣culars.

For first; the vnreasonable creatures are as a hedge and defence vnto them; God many times sends armies of them as a valiant garison to defend his Israel. Yea f 1.685 the very waters shall bee as a wall of defence vn∣to them, as well on their right hand as on their left. The cruellest of these creatures God often makes both their Friends and Patrons.

Secondly, they are oftentimes fenced and protected by the very wicked. Chaffe and straw is good to preserue the corne, though otherwise it be good for little but to burne. Thus the cursed Canaanites shall remaine a while amongst the Israelites (as before was shewed) and not bee destroyed at once, but by little and little; as Gods people got more and more strength, that the wild beasts of the field might not breake in vpon them or molest them.

Thirdly, the godly as an holy armie doe rise vp in their defence to helpe them; sometimes by making Apologie for them; otherwhiles by sending aid and succour to them; and continually by their praiers which they put vp to God for their preseruation and safety.

Fourthly, the glorious Angelsg 1.686 that excell in strength doeh 1.687 pitch their tents about them, andi 1.688 keepe them in all their waies. These are thek 1.689 watchmen ouer the wals of the new Ierusalem, and of the mountaines about the same.

And lastly, in all these and aboue all these, the Lord

himselfe is the defence and protection of his people: He is vnto theml 1.690 a wall of fire round about: Hee is m 1.691 their couert, their shadow, and their place of refuge. He isn 1.692 their Rocke; their fortresse; their strength; their buckler; their high tower, and their deliuerer.

Desire we to know the reason why the godly are so hedged about and so strongly fenced?* 1.693 then take it in a word. There is a neere bond & coniunction betweene God and them; they are his friends; they are his sub∣iects; they are his seruants; they are his children; they are his Spouse; yea the members of his owne body, accor∣ding to that saying;o 1.694 He that toucheth you, toucheth the apple of mine eie.

Which being so,* 1.695 let none thinke to preuaile against them or ouercome them. True it is, the Church is a weake tent in it selfe; and the godly are like a small flocke of sheepe, for the most part very impotent and feeble in regard of outward strength: when their ene∣mies are like raging Lions; and besides for multitude very many, who vse all their wit and wealth, power and strength that possible they can vse or deuise, for the ra∣zing and ouerthrowing of Gods Church and people. Yet the flocke of Christ still remaines, and euer shall re∣maine; all the power and policy of men and deuils shall neuer be able to subdue them. For albeit wee are harder assaulted, yet not any are better protected; their garison is strong and mighty; God himselfe is their rocke and fortresse, their shield and bucler: and vntill that be broken or smitten thorow, they shall neuer be wounded. Let then all Atheists, Papists, and all other, cease plotting and deuising any thing, which may bee hurtfull or pernicious to any of Gods children; for if they doe, let them be well assured their labour will bee p 1.696 in vaine. And he is a very foole that will attempt any thing which he knowes for certainty will neuer come to good, but proue his bane and ruine; as all their wic∣ked plots and proiects will most assuredly in the end.

Hence also ariseth much comfort to Gods people;* 1.697 for they are safe and sure vnder the wings of the Al∣mighty: they are strongly fenced about and preserued with a continuall guard. Thatq 1.698 which Elisha and his man saw with bodily eies, euery beleeuer may be assu∣red of by faith.

No Monarch on the earth hath a stronger garison than the meanest Christian, neither is any mans safetie better prouided for than is the godly mans. So that he may be bold and confident at all times, in all places, and in the midst of the greatest dangers. Whether hee walke abroad or stay at home; whether he be in com∣pany or alone; whether it bee in the day or in the night; whether he wake or sleepe; he may sing and say with Dauid,r 1.699 I will feare no euill. Let the enemies of the Church band themselues together against it, to mo∣lest it: let Pharaoh and his hoast pursue Gods Israel: God will suddenly step forth and cause the cloudy pil∣lar s 1.700 to remoue behind is people, and to be betwixt their enemies and them; As if God should say, before they touch thee they shall ouercome mee ô Israel. Let vs then goe on as God commanded them, and keepe our selues in our waies,* 1.701 and then feare nothing, for God will fight for vs, let vs hold our peace.

The third particular here mentioned is its Elapida∣tion or cleansing: He gathered out the stones thereof I whereby is meant (as before was shewed) the Idola∣trous heathen, whom Godt 1.702 droue out before his Israel, that they might not hinder this his Vineyards growth. Hence we inferre;

It is not safe nor profitable for the Church to suffer wic∣ked Idolaters,* 1.703 or other obstinate sinners to remaine within the Church Of such Gods Vineyard must be rid, and his Church purged.

Will you heare in a few words what the Scriptures say for confirmation hereof? It is commanded in the law,u 1.704 that the false Prophet, and seducing Idolater, whe∣ther

he be brother, or sonne, or daughter, or wife, or friend, should bee taken away and slaine without mercie or pitie, that all Israel may heare and see and feare, and not dare to commit the like. And againe,* 1.705 There shall not bee amongst you man, nor woman, nor family, nor tribe, which shall turne away his heart from the Lord our God, to goe and serue the gods of these Nations. Besides, it forbadx 1.706 sowing of the field with mingled seed;y 1.707 plow∣ing with an Oxe and an Asse together; the wearing of a garment of diuers things, as linnen and woollen mixt together. Now these lawes according to the letter seeme ridiculous,* 1.708 (saith the glosse) but the thing that God intends hereby to shew is, that he cannot away with a mixt Religion. The Church of Ephesusz 1.709 was com∣mended for hating the workes of the Nicolaitans: but Pergamusa 1.710 was reproued, for suffering them that main∣tained the Doctrine of Bulaam: and Thyatirab 1.711 bla∣med, for suffering Iesabel to teach and deceiue Gods seruants. And why in Scripture are Idolaters called, c 1.712 stumbling-blocks, snares, thornes, traps, whips, and destruction, but because they proue so to the people amongst whom they liue? Israel found them so, and England did no lesse in Queene Maries daies: and France doth so. For, from whence spring these com∣motions, tumults, horrible massacres, and bloudy trage∣dies, but from the diuersity of Religion amongst them?

And indeed,* 1.713 what agreement hath light with dark∣nesse, or God with Belial? The Lord can neuer digest two contraries, though neuer so well mixed or wisely tempered in matters of religion, as the Church of La∣odicea d 1.714 sheweth. Hereupon zealous Elijah exhorteth the people after this manner;e 1.715 If the Lord be God, follow him; and if Ba••l be God, goe after him.

Besides,* 1.716f 1.717 Doe yee not know that a little leauen leaue∣neth the whole l••mpe? Sinne therefore being infectious, the sinner is not to bee tolerated in the assembly of the righteous.

Take wee occasion hence to magnifie Gods name,* 1.718 who hath beene so gracious to this his Vineyard, which his owne 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 haue beene much annoied: Those dens of theeues are dispersed; those buyers and sellers of Po∣pish trash, Monks, Friers, Massemougers, and Iesuits, are whipt out of the Temple, and driuen from amongst vs: He hath pulled downe that great Idoll of the Masse, with other Idols that were set vp to bee adored, and hath abolished the manifold heresies and corruptions of false doctrine: And withall hath blessed vs with so religious and prudent a King, as is a constant Defen∣der of the Faith, and an open aduersary to superstition and Idolatry. What shall we now render to the Lord for all these testimonies and tokens of his loue towards vs, but take the cup of Saluation, and praise with tongue and heart the name of God? acknowledging his goodnesse in deliuering vs from the Romish bondage, labouring to bring forth the fruits of the Gospell, to the glorie of his name and our owne endlesse saluation.

This likewise serueth for the Admonition,* 1.719 1. Of Ministers, whom God hath reposed such great trust and confidence in, as to be the dressers and keepers of his Vineyard; that wee be found faithfull, and (what lies in vs) remoue whatsoeuer may any way annoy it: For which end, Christ hath not only committed vnto vsg 1.720 the sword of the spirit, which is the word of God, wherewith we mayh 1.721 conuince gainsayers, but alsoi 1.722 the keies of the kingdome, that men being conuicted and not conuerted, nor reclaimed, they may be cast out and expelled, either for a time as the incestuousk 1.723 Corinthian was, or for euer euen vnto the comming of the Lord: Which kinde of excommunication, the Apostle cals l 1.724 Maran-atha (of Mara) the Lord, (and Atha) he

commeth, •• being interposed for sound sake. Which censure being so grieuous as it is, (for it is a deliuering m 1.725 vp to Satan) ought not to be inflicted rashly for euery trifle, but deliberatly in matters of weight and mo∣ment, and in such cases as expresly shut out of the kingdome of heauen, such as those the Apostle menti∣oneth, 1 Corinth. 6. because it is a declaration of that which is by God done in heauen. In the execution whereof, let all such as it doth concerne, beware of fil∣thy lucre, and faithfully discharge what is committed to them, not suffering the notoriously prophane to re∣maine within the Church, lest others bee endangered and infected by their society; forn 1.726 their very words (and much more their conuersation) creepeth and cor∣rupteth as a gangreene.

2. Magistrates,* 1.727 who must second the word of infor∣mation, with the rod of reformation, and backe the Mi∣nisters of the Word, by the vse of the temporall sword, which they must noto 1.728 beare for nought, but as the Mi∣nisters of God, take vengeance on them that doe euill. These are Gods Surrogates and the Preachers hopes: Our words are thought aire, where their hands doe not compell. Good lawes are made against the wicked and prophane; but what are wee the better for Gods owne lawes without execution? If those who haue the charge imposed, and the sword put in their hands, stand like the picture of S. George, with his hand vp, yet neuer strike, it will fare full ill with the Vineyard of the Lord. Let it bee their care with Dauid,p 1.729 earely to destroy the wicked of the Land, and to cut off all wicked doers from the City of the Lord.q 1.730 Take vs the foxes, the little foxes, that spoile the vines; for our vines haue tender grapes: Let neither young nor old bee spared. And of all other, let that Romish Reinard and his Cubs (extrauagant Priests and Iesuits, with other ob∣stinate Recusants) bee hunted, as most hurtfull to our Vineyard.

For what thinke you of these Positions: 1.r 1.731 Neigh∣bours if Heretikes (meaning thereby Protestants) may lawfully be spoiled of their goods, though indeed it were bet∣ter (say they) to doe it by the authoritie of the Iudge.

2.s 1.732 It is lawfull 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 1.733 Men are not bound to restore that which they haue receiued, or to satisfie their creditours, who are tain∣ted with heresie.

4.u 1.734 A Catholike wife is not bound to giue due bene∣uolence to her husband, being a Procestant.

5.* 1.735 By the heresie of the father a childe 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 1.736 That Heretikes may not be tearmed either chil∣dren or kindred; but according to the old Law, thy hand must be vpon them to spill their bloud.

7.y 1.737 That it is not lawfull for Christians to tolerate an hereticall King: they may expell him, depose him, yea mur∣ther him. And this (they say) is agreeable to the Aposto∣lique doctrine.

8.z 1.738 If warre be once proclaimed by them against Se∣ctaries (that is, in their language, vs Protestants) then it is lawfull for any priuate man, to take, spoile, kill such Sectaries, and burne their houses ouer their heads.

9.a 1.739 It is lawfull for Catholike Princes to make league with Protestants, only for their owne aduantage: as for ex∣ample, to dispatch some businesses which hinder them from falling vpon Protestants with their whole forces.

10.b 1.740 And that one may sweare with Equiuocation and ment all reseruation, is good positiue Diuinitie with them.

By these and the like Positions, which they maintaine, we plainly see, how they dissolue all bands of humane

fellowship, and strangle the vitall spirits of humane so∣cietie. Whether it be safe then to suffer such, iudge yee. Besides, as is their doctrine, such is their practise, in de∣posing Kings and Emperours, practising hellish trea∣sons, iustifying the murdering of Princes, making leagues only for their owne ends; breaking their pro∣mises, oathes, vowes, at their pleasure. Can it then be well with the Vineyard, if these Foxes be at libertie? Can it be well with the Lambes of Christ, if these Wolues be suffered to range about? Can Israel enioy the Land of Canaan in quiet, if these Canaanites be not subdued as seruants to the Congregation, or subuerted as enemies? Let therefore all such Magistrates as tender the good of their King and Crowne, Land and State, doe their best to watch and catch these Foxes: lenitie and mildnesse hath long beene vsed. Nowc 1.741 (to vse the words of a late worthy Prelate) some iustice with mercie would doe well: some frosts with the fire that warmes these Snakes in the bowels of our Land: some pluckes at these thornes and prickles in our eyes (the mean time) and will be hereafter in our sides and hearts; lest if lustice goe on to sleepe as it were her dead sleepe, the tares of disloyaltie, treasons and seditions, be so thick sowen in the field of this Kingdome, by those enuious ones, the Seedesmen of Rome, that it will be difficultie and mastrie afterwards to remoue them.

3 And let all good Christians, of what estate or de∣gree soeuer, beware of hauing any inward societie or fa∣miliaritie with Idolaters, or other obstinate sinners and offenders. It is worthy our remembring, howd 1.742 when the Emperour Theodosius senior was desirous to confer with Eunomius the Arrian Bishop, his wife, Pla••••••a the Empresse, very earnestly disswaded him, lest hee being peruerted by his speeches, should beginne to like of his heresie; and surely there is more danger of being infe∣cted by them, than of doing good vpon them: Easier is it to draw a prophane person from hell gates, than to

remoue an opinion from a wilfull minde. Let vs all withe 1.743 Iacob cleanse and purge our families of these and such like baggage, not suffering anyf 1.744 vngodly person to dwell with vs. We see how it is in the bodie; when nature hath any euill or vnprofitable humours that op∣presse the stomacke, it is forced to cast them out for the preseruation of the health of other parts. So should it be with vs; if wee perceiue our families to be endange∣red by obstinate and obdurate sinners, it should vomit them out as raw and vndigested humours by timely election, lest the whole head wax heauie, and the whole bodie sickly, and so the vitall parts languish. To con∣clude, let vs all pray, and pray heartily for this Vineyard in this Land, as all are directed by authoritie:g 1.745 Lord strengthen the hands of our gratious King, the Nobles and Magistrates of the Land, that with iudgement and iu∣stice, they may cut off and root out that Babylonish and An∣tichristian Sect, out of the Confines and limits of this King∣dome, that they may neuer preuaile against vs, nor triumph in the ruines of this Church. And with our Prayer let all protest with one ioynt voice to God;h 1.746 Thou art my Lord, &c. their sorrowes shall be multiplied that hasten af∣ter another god: their drinke-offering of bloud will I not offer, nor take vp their names into my lips.

Now in the next place consider we of Gods great loue to this his Vineyard, in regard of the Choice Vine where∣with he planted it. It was not of an ordinary, but of the best and noblest kinde. Which whether it be meant of all the seed of Abraham in generall (as some would haue it) or of some of the choisest persons of the house of Iudah in particular (as of Dauid, 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 choisest persons.* 1.747 Such as are godly, such are most excel∣lent.

n 1.748 My goodnesse (saith Dauid) 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 sonne affirmeth as much, when he telleth vs,o 1.749 The righ∣teous is more excellent than his neighbour; i. he is better beloued and graced of God, and hath that in him, which maketh him more honourable, than any other who is vnrighteous and sinfull. And our Prophet Isaiah calleth the godly in plaine termes,p 1.750 The glory: Ʋpon all the glory (saith he) shall be a defence. Thus as the godly goe before all other in virtue, so they goe before them in honour; and as they exceed others in pietie, so they sur∣mount them in excellencie.

And that this is truth,* 1.751 viz. That the godly are the no∣blest and choisest persons, may appeare further, if we consider,

1. Their Race and Pedigree: for they are descended q 1.752 of the bloud royall, theyr 1.753 are borne of God, being s 1.754 sonnes and daughters of the King of Kings and Lord of Lords. And whereas other men are called, children of the earth; ort 1.755 children of disobedience; oru 1.756 children of iniquitie; or* 1.757 children of wrath; orx 1.758 children of death; ory 1.759 children of the Deuill; orz 1.760 children of perdition; or a 1.761 children of Hell; we shall finde that all the godly are called, eitherb 1.762 children of light; orc 1.763 children of the Prophets; ord 1.764 children of the Promise; ore 1.765 children of the wedding chamber; orf 1.766 children of the Kingdome. Thus for birth and bloud they exceed all other of the earth besides.

2. Their kindred are vere rich and noble; For their Father they haue himg 1.767 in whose hands are all the corners of the earth, and the strength of all hills is his also.h 1.768 The Sea is his, for he made it; and his hands prepared the dry land. A great God is he, and a great King aboue all gods. For their Mother they haue a greati 1.769 Queene, who hath Kings daughters and honourable women for

her attendants,k 1.770 being clothed in rayment of gold and needle worke. For their Brethren, they haue Christ, the great heire of the world,l 1.771 who is not ashamed to call them Brethren: and all Saints vpon the earth besides. Now m 1.772 seemeth this a light thing vnto you?

3. Their Place and Dignitie is very great; they are in high place and office, being made by Christn 1.773 Kings and Priests vnto God his Father: They are in high au∣thoritie to command and rule, like Kings and Priests, who haue the chiefest roomes of all.

4. Their Attendants are honourable. Theo 1.774 glorious Angels that are aboue, and which excell in strength, doe euermore wait vpon them, and are becomep 1.775 ministring spirits sent forth to minister for those who are heires of saluation. Yea Kings and Queenesq 1.776 are but as nurses to them, and they must doe them homage, worshipping with their faces towards the earth, and licking vp the dust vnder their feet.

What shall we need to speake of other things, where∣in one man is wont to excell another, and thereby wax glorious and become renowned? Who are wise be∣sides these? Are not these onlyr 1.777 A wise prudent and vnderstanding people? Who are valiant but these? Are not these thes 1.778 Chariots and horsemen of Israel? Who goe fine but these? Are not these theyt 1.779 who are arrayed with pure sine linnen and shining? Doe not these goe clothed with the golden and silken robes of Iesus Christ,* 1.780 and of his Spirit? Who fare so well as these? Are not these fedu 1.781 with Manna, the bread of life? Haue not these prepared for them,* 1.782 A feast of fat things, euen 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 theirx 1.783 sinnes (which are called debts) andy 1.784 cancelled the bonds? Who haue peace within and without but these?z 1.785 God is now reconciled with them,* 1.786 so that they haue peace not only with God himselfe,* 1.787 and his creatures; but also

with themselues in their owne soules and consciences. Who enioy health but these? Their soules are found and well; and daily they goe ona 1.788 from strength to strength, till they appeare perfect in Sion. Who speakes so pure a language as these? Their language is theb 1.789 language of Canaan; out of their mouthsc 1.790 no filthy, vnsauoury, nor rotten communication doth proceed. What shall I sa•• more? Who can compare with these, who haue the heauens for theird 1.791 inheritance; the Scriptures for then euidences; the Sacraments for their s••ales, and the Holy Ghost for their assurer:e 1.792 Who haue all things theirs, and they are Christs and Christ is Gods?

Now if this be so,* 1.793 that The godly are the choisest plants and chiefest personages; why then are such most contem∣ned, and accounted according to S. Pauls saying,f 1.794 as the filth of the world, and off-scowring of all thi••g••? But let me say to worldlings, as the Apostle of those great ones who put the Lord of life to death▪g 1.795 If they ha•••• knowne, they would not haue 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 loue and reue∣rence them; nay, kisse the very ground they goe vpon Indeed they seeme outwardly blacke and weather-bea∣ten; but what then? Yet vnder that balenesse and blacknesse is hid great honour and beauty. Within that leather purse is a pretious pearle: In those earthen pots is abundance of golden treasure. As meane and base as they seeme in thy eyes, they are children of God; great Heires and Princes, and shall one day reigne with Christ in glory. Be therefore well aduised; and disdame them not. Hadh 1.796 Shemei euer thought that Daui•• should euer haue recouered againe the Crowne and Kingdome, and so Soueraigntie ouer him, he would haue spared his cursed speeches vsed against him, and haue beene more temperate. Or had Iosephs brethren as much beleeued his dreams,i 1.797 that they should come and

bowe to him, as they enuied him for them, they would haue vsed him with more mildnes; but they when they sold him thought neuer to haue seene him more, much lesse did they expect to haue beene told of their crueltie from his mouth. And yet (what ere they thought) it so fell out contrary to all their expectations. Now when they heare him which was a Ruler in Aegypt say,k 1.798 I am Ieseph your brother whom you sold; how amazedly doe you thinke they lookt one vpon another? with what palenesse and silence doe they stand before him? Won∣der▪ Doubt, Reuerence, Feare, Hope, Guiltinesse, strooke them at once; the more they considered, they wondred the more; and the more they beleeued, the more they feared: for those words, I am Ioseph whom you sold▪ see∣med to sound thus much to their guilty thoughts; You are murtherers, and I am a Prince in spight of you; my power and this place giue me all opportunities of re∣uenge; my glory is your shame, my life your danger, &c. Euen thus it is and shall be with all wicked ones: When they reuile and mocke Gods children, doe they thinke they shall euer see Ioseph more? or euer come and bowe before him and doe him reuerence? Alas, they haue no such thought: and yet they must and shall, for Ioseph will appeare, though not in Aegypt, yet in Heauen, to their confusion and shame: Then will they be vexed and amazed, who now set Gods children at nought; then will they change their mindes, and sob and sighs or griefe of spirit, and say within themselues; These are the men and women whom we disdained and contemned, and called Puritanicall fooles, and precise fellowes: These are they whom we slandered and mo∣lested: But now we see now highly they are aduanced, being counted amongst the children of God, hauing their portion with the Saints. Oh that such as vex and molest the righteous, either with virulent tongues, as Shemeil 1.799 or with violent hands, as Herodm 1.800; or with both, as Iulian▪ the Apostata; whether by themselues.

as Diotrephesn 1.801; or by other, as the Scribes and Phari∣sies o 1.802; whether closely, like Iezabelp 1.803; or openly, like Pharaohq 1.804, would thinke of this change and alteration: And how soone it may come, who knoweth? But cer∣tainly it will come, and then what the Psalmist speaketh shall infallibly be verified,r 1.805 Their horne shall be exalted with glory: The wicked shall s••e it, and be angry: he shall gnash with his teeth, and consume away: the desire of the wicked shall perish.

And therefore let this serue further for our Instruction,* 1.806 that we learne highly to esteeme of such as be truly god∣ly, seeme they neuer so meane or base in the worlds eye. Thus did S. Lawrence,* 1.807 that blessed Martyr of Christ Iesus, 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 poore Christians, telling the Tyrant that there was the riches and beauty of the Church, and albeit they were now ragged and vnseemly in the eyes of men, yet they should one day be clad in white robes, and shine in ma∣iestie and glory before the throne of God.* 1.808 The like (as I haue read) was the practise of Ingo an ancient King of the Draues and Veneds, who making vpon a time a stately feast, inuited thereunto all his Nobles; (who were at that time Pagans, and vnconuerted to the Chri∣stian faith) and a multitude of poore Christians: His Nobles he set in his Hall below, and those poore Chri∣stians with himselfe in his presence chamber, entertai∣ning them with the royallest cheere, and kingliest atten∣dance that might be. At which when his Nobles won∣dered, he told them this he did not as hee was king of the Drau••s, but as king of another world, wherein these should bee his companions and fellow Princes: To them he would giue ciuill due in the gouernment of the Commonwealth, but these hee must loue and ho∣nour in his heart, as most honoured and best beloued of God. Reade this to thy shame who knowest not

how to shew the least respect vnto a Christian: and if thou wouldst not haue it to condemne thee, let it mend thee; causing thee to be more respectiue in thy cariage towards such as serue the Lord: So shalt thou imitate God like a good childe herein, and get a testimonie to thy owne conscience, that thou art Godss 1.809 because thou louest his image: which marke of a childe of God may comfort thee when all others in the time of temptation may faile thee.

Hence also we may haue Direction how to become excellent and famous,* 1.810 namely by becomming gracious: This way will not faile to effect it, and no other course can be auaileable without it. Men may be wealthy and ignominious; they may haue gorgeous apparell, and yet be contemptible.t 1.811 Pharaohs horses had costly trap∣pings, and the Midianites Camelsu 1.812 had chaines of gold about their necks: Grace and goodnesse doe more decke and adorne than all these doe or can. This is that which the Apostle calleth* 1.813 Seeking glory and ho∣nour by well-doing: and only is that wherebyx 1.814 Abel, No∣ah, Abraham, and the rest obtained a good report. How grosly then are such deceiued as thinke godli∣nesse doth cause contempt, and the way to become ho∣nourable is to grow gracelesse and sinfull? For, can any wise man thinke that the dunghill of wickednesse is a fit Mine to digge out a good estimation; or that the puddle water of vanity will make a man seeme beauti∣full and faire? or that the onely way to make a man sweet is to tumble in a iakes? Certainly figgs grow not vpon thornes; neither is the sweet oyntment of a good name, compounded of those stinking ingredients, Pride, Drunkennesse, Whoredome, Profanenesse, or the like:* 1.815 A good name ariseth out of honest things (as the Poet could say) and not from actions sinfull and disho∣nest. Cain and Esau we know were wicked men, and dead many hundred yeeres agoe; yet the Scripture ne∣uer speaketh of them but with great reproach, as Pro∣phane

Esau:* 1.816 Cain who was of that wicked one, and slow his brother:* 1.817 And so Iudas who is neuer almost spoken of but he is called by the name of traitor. The Patriarchs, Prophets, and Apostles, haue likewise beene a long time dead, and yet how louely are their names▪ Scripture ne∣uer speakes of them but with great respect;* 1.818 as, Abraham the Father of the faithfull:* 1.819 Moses the seruant of God: Da∣uid the sweet singer of Israel:* 1.820 And S. Peter, S. Paul, S. Iohn, and so the rest. Thus the wicked leaue a filthy sauour behinde them as a greasie snuffe, when it goeth out, which euery one that passeth by stops his nose at: but the godly leaue their names behinde them for a blessing; the very remembrance of them is sweet; and like the end of some sweet wax candle, which euery one loues to haue the sent of, euen after it hath left bur∣ning. Wouldst thou then bee counted excellent? See that thou doea 1.821 worthily in Ephratha and so be famous in Bethlehem. It is vertue onely that can emblazon thy name, and that will doe it. A field of sinceritie charged with deeds of pietie, cannot but be accomplisht with a crest of glorie. But if thou liuest licentiously and prophanely, so loathsome will thy abominable life make thee, as that thou shalt scarce euer come into mention of Gods people, but with a stile like that of Ieroboam the sonne of Nebatb 1.822 that made Israel to sinne.

And lastly for Consolation,* 1.823 let this serue, to the god∣ly poore despised by the rich and worldly wise. Know thou for thy comfort, thou art a choise plant in Gods ac∣count, and hee that knowes the true worth of things esteemes thee precious, and holds thee for one of his iewels of great price (whateuer men doe deeme.)* 1.824 And when that day of separation shall come, hee will then make it known to all the world, First by his setting thee on his right hand as one of his darlings,* 1.825 whom he pur∣poseth to aduance and honour, when all other shall be turned to the left hand as base and contemptible. Se∣condly, by that his gracious call and sweet sentence,

Come thou blessed, &c. The prosecuting of this point would bee very comfortable: but I hasten; and now come to the fift Particular heere mentioned; whereby Gods loue 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,* 1.826 as for the further strengthning of it. By which Tower whether wee vn∣derstand the glorious Temple in Ierusalem, that stately edifice and building; or Ierusalem it selfe whereunto all the Tribes resorted,* 1.827 and the nations came to wor∣ship; it will leade vs to this Obseruation: that

The Beautie and Bulwarke of a place is Gods seruice and worship erected and set vp in that place.* 1.828 For neither is Ierusalem nor Zion here compared to a Tower (espe∣cially) 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 Ierusalem was the continuall worship of God; In the Temple the conti∣nued seruice of God; and this was it which gaue the grace and countenance; this made it the golden head of the picture; Ladie of the world; seat of the Monarchie; and as Micah (agreeing with this of our Prophet) cals it, thec 1.829 Tower of the flocke, and the strong hold of the daughter of Gods people.

We readed 1.830 how that good woman the wife of Phine∣has, vpon hearing tidings of taking of the Arke, with very griefe fell in trauell, and gaue vp the ghost: before whose death neither could the birth of a manchild, nor the kinde 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, be∣cause the Arke of God was taken; yea shee doubles her passionate complaint, and againe with her last breath saies, The glory is departed from Israel, for the Arke of God is taken: And thereupon shee giues her sonne a name, and calls him Ichabod, as much as to say, where

is the glory, or rather No glory: and all because the Arke of God was taken. And thus not State, not wealth, not outward magnificence, but the presence of God in his Ordinances was euer accounted to be the glory of that people.

And so the Apostle in reckoning vp the priuiled∣ges and prerogatiues of the Iewes, telleth vs,e 1.831 That to them belonged the Adoption and the [Glory] mea∣ning thereby the Arke which was a token of Gods presence, whence God also heard the praiers and prai∣ses of his people, and gaue forth Oracles vnto such as sought him.

As it was their glorie, so it was their Strength. By it great things had beene for them wrought. Before it the waters of Iordan were diuided;* 1.832 The Idoll Dagon was laid flat vpon the floore;* 1.833 The strong wals of Iericho were demolished by the presence of it; before it their enemies cannot stand. And this caused Israel too super∣stitiously to trust in the Arke of wood, when they had God their enemie: for when they fell before their ene∣mies, they thus aduise;f 1.834 Let vs fetch the Arke of the Co∣uenant of the Lord out of Shiloh vnto vs, that when it com∣meth amongst vs it may saue vs out of the hands of our enemies. Besides this that hath beene said and shewed of the Arke, for making good this point, that of the Prophet Isaiah might be brought,g 1.835 In that day shall this Song be sung in the land of Iudah; We haue a strong citie, saluation will God appoint for wals and bulwarkes, &c. But I hasten to the vse.

See here what enemies all irreligious persons are to this State and Kingdome;* 1.836 As likewise such as seeke to suppresse and ouerthrow Gods worship and true Reli∣gion. These are the capitall enemies of our nation; in as much as they labour to the vtmost to pull away that which is the Stay and Pillar of our Land. Satan and his instruments haue euer 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 Kingdomes: which imputation the father of lies hath laid before the eies of great ones to alienate the mindes of Princes both from it and them. Thus was h 1.837 Ahashuerosh incensed against the Iewes;* 1.838 and Nebu∣chadnezar against the three companions of Daniel, as if they had beene disobeyers of the kings lawes and con∣temners of his edicts.* 1.839 So S. Paul was often accused by the Stoicks in Athens, by Demetrius, by Tertullus, that he was a pestilent fellow, a mouer of sedition amongst the Iewes thorow the world, and a sect-master. And in the time of the tenne first persecutions, if there were any publike plague or calamitie fallen on citie or coun∣trie, the heathen would straight cry out vpon the Chri∣stians, accusing them to be the authors and causers of it: If Nilus ouer-flowed not her bankes; if the clouds with-held their raine; if the earth quaked; if famine en∣creased; if the sword spoiled; if pestilence continued; by and by the poore Christians, as the sheepe of Christ, were cast vnto the Lions: They were charged to make priuie conspiracies; to deuise secret counsels against the Common-wealth; with the murdering of children, and eating mans flesh,* 1.840 as Eusebius doth record. Thus Nero when he set Rome on fire, laid the fault on them. And where would the Papists haue laid the gunpowder trea∣son, had the blow beene giuen, but vpon the Puritans? But as the Wolfe in the fable (oh that it were but a fable) when he sees the Lambe drinking at the poole, comes blundring into the water and troubles it, then quarrels with the Lambe for troubling the water; Sic nocet inno∣cuo nocuus, causamque nocendi Quaerit: So though Ahab the Wolfe troubles all Israel,* 1.841 yet Eliah the Lambe shall be accused for it. And herein the wicked plaies Atha∣liahs part, who cried out; Treason, treason, when she was the traitor and none else. Therefore as Eliah answered the crime obiected and reiected the same backe, that it rebounded at him that gaue the charge, so doe I. It is

not the godly and religious, but you irreligious and pro∣fane, who are the troublers of this Kingdome.

Hence let all be exhorted to vse all good meanes to their vtmost,* 1.842 that true Religion may be established: for looke as Sampsons strength lay in his haire,* 1.843 so doth the strength of our land consist herein: which if it should be shaued and depriued of (which we trust shall neuer be) though euery showre were a showre of gold, euery stone in the land a pearle, euery begger an honorable Senator, euery foole as wise as Solomon, euery weakling as strong as Sampson; yet our wealth, honour, strength, wisdome, and glory are gone, and we shall sing a dole∣full Miserere withk 1.844 Phineas his wife, Ichabod; The glory of England is gone; for Religion is gone: And therefore let euery one both Magistrates and others, as they loue their soules, their bodies, their King, their Country, their peace and prosperitie, pray heartily; and pray con∣tinually for the establishing of it: esteeming it for Gods best friend, the Kings best friend, the Courts best friend, the Cities best friend, and the Countries best friend, and best friend to vs all:* 1.845 Exalt her therefore, and she shall pro∣mote thee; she shall bring thee (oh England) to honour, if thou dost still embrace her.

The sixt and last particular followes, and that is the erection and setting vp of a Winepresse in it, for the pressing of the grapes and sauing of the Wine. And this (saith one) shewes what hope the Vinitor concei∣ued of the fertilitie of his Vineyard: as if the Prophet should say; He nothing doubting of the fruitfulnesse thereof, made a Winepresse therein.

About which Winepresse our Expositors are very various in their iudgements: and yet the opinions of the most of them haue some probable ground: amongst all, theirs seemeth probablest who vnderstand thereby the Word and discipline. But for as much as we haue not here so sure footing as we haue had in the former (in that we want Scripture for the seconding such an expo∣sition)

I will content my selfe with this generall obser∣uation:

God hath his Winepresse for the pressing,* 1.846 pruning and discouering of his Vineyards fruit.

The truth of this I will endeuour to proue by an in∣duction of particulars.

First, the Word preached is an excellent Winepresse for this end: This discouers what is in a man; and there∣fore it is compared to anl 1.847 Axe put to the root of the tree, because it discouers who are sound and vnsound, as the Axe doth: For albeit by the eie it is not so soone percei∣ued what trees are good and what naught (for many a one there may be which is strait without, hauing a goodly top, and faire rinde, and yet rotten and hollow within) yet when the Axe is brought and laid to the root, and it felled, then what was before vnknowne, is manifestly seene. In the same respect it is compared to am 1.848 Fanne in Christs hand, whereby he doth purge his floore. Chaffe and Corne, good and bad, lie together vpon an heape a while; but when the Gospell comes (it being preached with power and a good conscience) it blowes so mightily, as with the gust thereof hypocrites are scattered, and the faithfulnesse of such, as with ho∣nest and good hearts embrace it, is reuealed and made knowne. After the same manner is the Word compa∣red vnton 1.849 fire, which hath a double effect; to waste stub∣ble and drosse, and to purifie that which is refineable, as gold and siluer: It enflames some mens hearts with a zealous loue to God and his glory; and setteth others on fire to persecute and impugne it: And to ao 1.850 Sword with two edges, which cutteth both waies, and diuides betweene the ioints and the sinewes, and the marrow and the bones; it doth anatomize the hearts of men, and discouer the soundnesse or vnsoundnesse of them: And top 1.851 Light, which maketh all things cleare and ma∣nifest, which before lying in the darke could not be dis∣cerned nor discouered. Thus we see the nature of the

Word, which like a Winepresse will make knowne what is within; laying open the poison that lurked in the wicked, and the grace and goodnesse that lay hid in the bosome of the godly.

Secondly, Crosses and Afflictions wherewith God exerciseth his Church, are as Gods Winepresse, By these he doth discouer what is in his people that professe his name. Thus Moses saidq 1.852 he led his people Israel fortie yeares in the Wildernesse, For to humble them, and proue them, to know (that is, to make knowne) what was in their hearts. And so God speaking of the remainder of his people, whom he did not vtterly cut off in iudge∣ment, saith thus:r 1.853 I will bring the third part thorow the fire, and will refine them as siluer is refined, and will try them as gold is tried: And S. Peter comforting the faithfull in their afflictions, speaketh after this manner;s 1.854 Dearely beloued, thinke it not strange concerning the fierie triall which is amongst you to proue you, as though some strange thing were come vnto you, &c. And Saint Iames after the same manner calleth afflictions trials, andt 1.855 temptations, because they serue to trie vs what is in vs, and make it knowne. And indeed afflictions are blabs and tell-tales (as one faith well) they will not conceale the truth, but make it knowne: they presse out of the godly that sap and iuice 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 praier, con∣fessior, humiliation, &c. But from the wicked they can presse nothing but noisome, stinking putrifaction; all they send forth in the day of trouble, is railing, murmu∣ring, and impatiencie.

Thirdly, Discipline or the Spirituall censures of the Church, executed against such members of the Church as haue fallen into any scandalous offence, the highest degree whereof is Excommunication, and debarring from the publike ordinances of God, and societie of the faithfull, both publike and priuate, are as a Winepresse.

And though it be not absolutely of the essence of the Church, no more than the Winepresse is essentiall to the Vineyard, yet it cannot well be wanting in the Church, no more than a Winepresse can be wanting in a Vineyard. By and in the true vse whereof, the sinner becomes humbled and reformedu 1.856: Others are terrified and made afraid* 1.857: And the ordinances of God are kept in reue∣rencex 1.858. The sweet iuice that this ordinance of God wringeth forth, S. Paul sheweth in his second Epistle to the Corinthians:y 1.859 For behold (saith he) this selfe-same thing that you sorrowed after a godly sort, what careful∣nesse it wrought in you, yea what clearing of your selues, yea what indignation, yea what feare, yea what vehement de∣sire, yea what zeale, yea what reuenge; In all things ye haue approued your selues to be cleare in this matter.

All this may serue to stirre vp euery one to looke that their hearts be vpright and sincere;* 1.860 and our graces sound and sauing: for God will in time discouer vs. His Wine-presse is for some vse and end: we must assuredly be brought vnto the triall; first or last, he will presse vs to the purpose; and then what will become of faire shewes and flourishes? The house that is built vpon the sands makes as goodly a shew as any other in a faire Sun-shine day; and stands as well while the weather is calme: but when the windes arise, and the raine beats, then it falls, and is not able to stand out the triall:z 1.861 And the fall of that house is great (saith our blessed Sauiour.) If thou beest not sound at the core, thy false-hearted∣nesse will appeare; when thou commest vnto the Presse, it cannot be hid. Haply the word and discipline hath discouered abundance of corruption in thee, and caused thee to murmur, repine, and grudge, &c. Well, assure thy selfe, the Wine-presse of affliction will discouer farre more, when thou shalt be brought vnto it: (and how soone we may be tried therewith, God only knowes.) Lesser and lighter afflictions make thee as the raging Sea,a 1.862 foming out mire and dirt: what then will common

afflictions and heauier persecutions, which may befall the Church, cause thee to doe? And yet as S. Paul saith concerning heresies, so say I of these,b 1.863 they must needs be, that the approued may be knowne. Wouldst thou then be able to endure the presse? Looke well vnto thy inside; thy saith must bec 1.864 vnfained; thy loue vnfained,d 1.865 in deed and truth; thy repentance an vnfainede 1.866 renting of the heart; and thy wisdomef 1.867 without dissimulation: and then thou needest not feare it; for as good grapes, thou art pressed to be preserued & not spoiled. A childe or afoole indeed, would thinke a goodly cluster of grapes spoyled, when it is cast into the presse: but a wise man knoweth, if it be not cast in, it will perish within a few daies. If it had not beene so, we had wanted the Vine we now haue. Thus the pretious liquor distilled from thee,* 1.868 shall be kept to refresh the heartg 1.869 both of God and man; out of that gratious and sweet iuyce, God will glorifie himselfe and comfort others. And thus much of these particulars, wherein the great care & diligence of this Vinitor did appeare for his Vineyards good. Now see the successe.

Hee looked that it should bring forth grapes,* 1.870 and it brought forth wilde grapes.]

His hope and expectation was to finde grapes in the vine, or clusters of grapes, as the word noteth: But it deceiued the hope and expectation of the Lord, and (like a degenerated plant) brought forth wilde grapes: Not leaues or no fruit, but (as the word signifieth) stinking and bitter fruit; such a kinde of fruit, as in smell was most odious and stinking, and in taste most loath∣some and vnsauoury, being neither answerable to the nature and kinde of the noble plant, nor yet to the care and cost of the good and painfull husbandman.

Two things then are here to bee considered:* 1.871 First, What God expected, for his cost and paines, [He looked for grapes.]

Secondly, What it returned, and how it answe∣red the hope and expectation of the Ʋine-dresser,

[It brought forth wilde grapes.]

Before I come to any obseruation,* 1.872 let me make an∣swer to a question. Some may demand, whether God can faile of his end in any of his actions, or be deceiued of his hope and expectation?

The answer is,* 1.873 Gods knowledge is absolute and per∣fect, knowing all things from all eternity at one instant; and it is most certaine, and cannot any way bee decei∣ued, all things being knowne of him as they are, and all things are as they are knowne of him. The future degeneration and ingratitude of this people, the Lord foresaw euen from the beginning, and knew full well what he should receiue from them; and causeth his ser∣uant Moses to sing and write thereof, euen before they came into the Land ofh 1.874 Canaan; and so he telleth them by this our Prophet, that hee knew they would deale very treacherously with himi 1.875 This then is not spoken, as if Gods hope and expectation were vncertaine, or could bee frustrate, or as if hee were doubtfull what would follow, but by a k 1.876 figure hee thus speaketh: Shewing thereby; 1. What they ought to haue done; 2. How acceptable and pleasing it would haue beene to him, if they had so done.

Now to some Instructions: and first from Gods ex∣pectation, this we note:

Where God hath taken paines in planting and husban∣ding, * 1.877 there he iustlie expects fruit somewhat answerable to his paines.

He lookes for the fruits of his trauels, from them on whom hee hath bestowed it.l 1.878 I went downe into the garden of nuts (saith the Welbeloued) to see the fruits of the valley, and to see whether the vine flourished, and the pomegranats budded. He hauing purged and dres∣sed his garden, came to see how his handy-worke did thriue and prosper, expecting in conuenient time some answerable returne. That Parable which our Sauiour doth propoundm 1.879 of the Vineyard let out to vnthankfull

husbandmen, is a pregnant proofe: for when the sea∣son came and time of fruit drew neere, that great Housholder sends out his seruants to those husband∣men, that they might receiue the fruits: And in the application of that Parable wee reade, that Hee will let out his Vineyard to other husbandmen, who should render him [fruits] in due season. And when our Sauiour telleth vsn 1.880 of his Fathers purging and pruning of the Vine, he withall sheweth vs what is his aime and scope there∣in; namely, that Christians should bee abundant in bringing forth of fruits beseeming their profession.

There is good Reason for it:* 1.881 Foro 1.882 who planteth a Vineyard, and eateth not of the fruit thereof? or who fee∣deth a flocke, and eateth not of the milke of the flocke? What husbandman bestowes his seed and paines vpon his land, and doth not expect a good crop therefrom? And is it not then iust and equall, that the Lord should looke for some answerable returne for all his paines?

Let this then serue for our Instruction,* 1.883 that wee an∣swer this Husbandmans hopes in some good measure. Let vs remember the end of all his cost and labour, and consider with our selues, the reason why we haue recei∣ued so many blessings from him: Let vs set before our eies his many fauours, spirituall and temporall, and then say, whether hee hath not beene as carefull a Hus∣bandman for England, as euer he was for Israel. Hath hee not taken vs out of the Romish Aegypt, where wee grew not well, and planted vs in a very fruitfull Hill; in a Land flowing with milke and hony? Hath he not fenced vs about with his mighty protecti∣on, * 1.884 and defended vs from many dangers and deuillish plots, deuised against vs by the enemies of the truth: So that neither Boare nor Beare, Wolfe nor Foxe, Turke nor Pope, could yet inuade vs, or preuaile against vs? Hath hee not rooted out and expelled, those ranckling thornes and renting brambles, (I meane the Papists) and cast out of this his Vineyard, the stumbling stones

of superstition, and baggage of mans traditions, with the relikes of Idolatry, hammering and beating downe the Popish Dagon? And hath hee not planted choise plants in this his Vineyard, giuing vs such Princes as may bee compared with the best Princes of Israel and Iudah, vnder whom wee haue a long time enioyed the Gospell, with the fruits of the Gospell, Peace and Plen∣tie; so that wee may sit vnder our owne Vines and Fig∣trees, conferring of the waies of God, and quietly en∣ioying our goods and earthly happinesse? No Church vnder heauen more enriched with treasures and gifts from God than ours is. What could he haue done more for this his Vineyard than hee hath done? And what can he expect lesse from this his Vineyard than he now doth, abundance of sweet grapes and good fruits? Yea, in particular let euery one consider this, and make application of it to himselfe. Hath not the Lord cho∣sen thee aboue many thousands in the world, and af∣forded vnto thee such meanes, as hee hath not granted vnto many, who by nature are as good as thy selfe art? Hath he not sent his seruants vnto thee earely and late to call vpon thee, that thou shouldest bring forth fruit worthy amendment of life? Hath hee not often trim∣med 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 beene, but that thou shouldest bee fruitfull? Thus should euery one com∣mune with his soule, and put the question to himselfe, what God meant in being at such paines and cost with him; that so those fruits may be sound in vs, which the hand of God lookes to gather from vs: For to whom much is giuen of them much shall bee required. Oh! be∣ware then that thou deceiuest not Gods hope; he ex∣pecteth fruit of thee, let him finde it in thee.

This point (though plaine) I finde so needfull to be pressed in this barren age, as that I must be bold to pur∣sue

it, and shew, First, the Motiues or Reasons inducing vs to fruitfulnesse: And secondly, acquaint you with some profitable meanes that must be vsed to make vs grow more fruitfull: 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 pro∣secuting and following of this Vse.

To begin with the Motiues:* 1.885 besides what hath alrea∣die beene said and shewed of Gods deseruing it, by rea∣son of his paines and cost (which strongly bindeth vs to obedience) sundrie other Reasons may be brought: * 1.886 As first; Euery creature in it kinde is fruitfull: The poo∣rest creature that God hath made, is enabled with some gift to imitate the goodnesse and bountie of the Crea∣tor; and to yeeld something from it selfe to the vse and benefit of others. The Sunne, Moone and Starres, as they are endued with light, so they restlesly moue to impart their light and influence, to the enlightning of this inferiour world. The Clouds flie vp and downe emptying themselues to enrich the earth, from which notwithstanding they reape no haruest. The Earth li∣berally yeelds her riches, and brings forth food for the maintenance of those innumerable armies of creatures that liue thereon; Greene herbe for the cattell, and oile and wine for man: The valleyes stand thicke with corne; the Mower filleth his Sythe, and the binder vp of sheaues his bosome: Thus it returnes fruits in abundance to the painfull tiller and dresser of it. Yea, what Herbe, Plant or Tree growes vpon the earth, which is not in its kind fruitfull; spending it selfe and the principall part of its sap and moisture in bringing forth some pleasant berrie or other such like fruit; which being ripe and perfect, suffers to haue plucked from it for the good of man, and voluntarily lets drop downe before his feet? And doth not euery one dislike sterilitie in his grounds and bar∣rennesse in his cattell, expecting fruitfulnesse in all that

belongs vnto him? Now then, how can it be allowa∣ble, when heauen and earth are fruitfull in their kinde; and neither bird, beast, nor plant are idle, but are euer bringing forth for the good of their Lords and owners, that only man should remaine vnfruitfull; his faculties and graces idle, and he himselfe a burden to the earth? Shall not euery creature be a witnesse against man, and rise vp in iudgement to condemne him, if he be barren; fruitlesse? And therefore as the Earth to Man; so let Man to God, returne a blessed vsury; ten for one; nay, thirtie, sixtie, an hundred fold.

Secondly,* 1.887 the fruitfulnesse of a Christian is the ground∣worke of all true prosperitie: so thatp 1.888 whatsoeuer he doth shall prosper. Oh! what a large extent is here of Gods goodnesse towards such a one; He shall prosper, not in some things, but in all things whatsoeuer he vndertakes or goes about:q 1.889 Blessed shall hee be in the City, and bles∣sed in the field: blessed in the fruit of his body, and in the fruit of his ground, and in the fruit of his cattell, and in the encrease of his kine, and in the flockes of his sheepe: Blessed in his basket, and in his store: In his comming in, and going out; yea, the Lord shall blesse him in all that he shall set his hand vnto. And thus it was with Ioseph, that r 1.890 fruitfull bough:s 1.891 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 whatsoeuer he vndertaketh by action; so shall it be with him in whatsoeuer he vnder∣goeth by passion or by suffering: His losses, crosses, trou∣bles, persecutions, or what else betides him shall bet 1.892 for his good, as the Apostle witnesseth, and tend to the furthering him with that eternall weight of glory. Let tortures, torments, fire, gallowes,u 1.893 tribulation, persecu∣tion, famine, nakednesse, perill, sword, or any such like be∣fall him, yet they shall neuer wrong him, but proue an aduantage vnto him; and he at length shall proue a no∣ble and a worthy conquerour ouer them: they will but helpe him sooner to that crowne which he hath so long

striued for: And (to vse the words of blessed Brad∣ford * 1.894) If there be any way to heauen on horse-backe, this is the way: So that these shall neuer hinder him in his iourney. Me thinkes this consideration should worke effectually with vs, and vpon vs all; and if I should say no more, this were enough to make euery one that is not setled on his lees, to resolue to become fruitfull: for who would not doe any thing to haue such a priuiledge as this is? What man would not himselfe follow, and set his childe vnto such a vocation, in the which euery action would bring profit and great commoditie?

[ 3] Againe, if wee be fruitfull, bringing forth fruits of the Spirit,x 1.895 There is no law against vs; for so witnesseth the Apostle. An excellent priuiledge this is indeed, there is no law to condemne such, nor domineere ouer such: Though there is a law for them, which is as a rule vnto 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 vs to perfect obedience in our selues and by our selues, for the obtaining of eternall life, accor∣ding to the tenour thereof, Doe this, and thou shalt liue. And secondly, from the curse of the Law, for any breach thereof, either in thought, word or deed; soy 1.896 that there is no condemnation belongs vnto them: though the best doe things worthy of condemnation, and haue need to vse Dauids Prayer,z 1.897 Enter not into iudgement with thy seruant, O Lord; yet they shall neuer be condemned.

Stay Christian, meditate a while of this priuiledge before thou proceedest further; ponder it well in thy minde, and consider the excellencie hereof. Art thou a fruitfull branch? Why then thou hast libertie to liue and serue God without feare of damnation;* 1.898 when as o∣therwise, thou canst not but quake and feare vpon the thought of hell and iudgement; and as the Apostle speaketh,a 1.899 All thy life-time must needs be subiect to feare and bondage. Hence likewise thou maist comfort thy selfe in thy desires and weake endeuours to obey,

b 1.900 which God will accept at thy hands for obedience it selfe, because thou art freed from the rigour of the Law; so that thy many weaknesses and imperfections in do∣ing 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 endeuour of thy soule will he reward thee, andc 1.901 spare thee, as a man spareth his owne sonne that serueth him. But on the other side, so long as thou continuest fruit∣lesse, the Law hath power ouer thee to require exact and personall obedience at thy hands vnto it; and to accuse and condemne thee for the least breach of it. Thy de∣sires, thy endeuours, thy meanings, thy purposes, cannot stand thee in stead, nor defend thee from the wrath of a reuenging God: no whither canst thou flie for succour or releefe, thy case is fearefull. Againe, thou maistd 1.902 re∣ioyce in tribulation, and sing in the very stockese 1.903 with Paul and Silas: though thou be persecuted and affli∣cted, railed vpon and reuiled, by euill men, yet seeing there is no law against thee, and the curse (which ma∣keth these things bitter) is remoued from thee, thou needest not feare them before they come, nor be discou∣raged when they are come: but, è contra, if thou bring not forth the fruits of the Spirit, then assure thy selfe, that whatsoeuer losse or crosse befals thee, they fall vpon thee with a curse; the venome and sting is in the taile of them, they tend ••o thy perdition. Were these things well weighed by vs, how could we then but labour to be filled with the fruits of righteousnesse? Men of this world commonly comfort themselues with this; that how euer they faile, yet the Law cannot take hold vpon them. Be thou a fruitfull branch, and this comfort thou maist haue, for the Law Morall is no killing letter to thee.

Fourthly, The circumstance of time cals vpon vs to bring forth the fruits of obedience. Our Master hath suffered vs our first yeare already, yea our second,f 1.904 nay

our third, or rather our third score yeare; for is it not rather three times twentie yeares, than three yeares since the Lord hath spared vs, as he spared the Fig-tree? For as much then as he hath yeare by yeare, for so long suc∣cession of yeares, sought for fruit of vs, and found none; it is now high time to looke about vs, and bring forth plentie, or else with feare and trembling, it is to be ex∣pected that we shall stand no longer, but be stubbed vp, and haue that sentence passed against vs, which was sometimes passed against the Fig-tree, Cut it downe, why cumbereth it the ground? Besides these Motiues, our blessed Sauiour vseth many more in that same sweet Sermong 1.905, which he preached to his Disciples a little before his departure from them; and as some thinke, in the way betweene the place where he did eat the Passeo∣uer, and the Garden wherein he was betrayed: Herein (saithh 1.906 he) is my Father glorified, that you beare much fruit.

[ 1] Our fruit-bearing 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 wormes; but this dung and wormes by glorifying God shall be made glorious. Now the only way to bring glo∣rie to his name, is by bringing forth the fruit of our planting.

[ 2] Againe he saith, By this we shall be his Disciples, that is, know, and haue a testimony that we are so: and in∣deed without fruit none can haue his vocation, adopti∣on, or engrafting into Christ, sealed vp vnto his soule. He then that is vnfruitfull, wants this testimony which euery one desires to haue, and none to be without.

[ 3] Againe he telleth them, this was the end of their ele∣ction before time, and speciall vocation in time;i 1.907 Yee haue not chosen me, but I haue chosen you, and ordained you that you should goe and bring forth fruit.

[ 4] Besides, if a man endeuour to bring forth fruit, he is sure to speed when he hath any suit to God; and there∣fore

in the same verse he addeth this as a reason to his exhortation, That whatsoeuer they should aske of his Fa∣ther in his name he might giue it them.

If all this will not serue to make vs fruitfull, that [ 5] which our Sauiour saith in the beginning of that chap∣ter, * 1.908 me thinks should awaken vs: for Euery 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 ne∣cessarie a dutie. My desire is to say enough, and but enough: now what hath beene spoken is enough, if God shall please to accompanie it with his grace, and operation of his blessed Spirit, without which neither this, nor all that can be said, will be enough to worke vs hereunto.

By this time haply thy heart may smite thee for thy barrennesse, and the Spirit may begin to worke within thee a desire after the fruits of holy life; insomuch that out of the longing desire of thy soule, which thou hast of fruitfulnesse, thou wilt now come to me, as those Publicans and souldiers came to Iohn, saying,k 1.909 What shall we doe?* 1.910 Or as that Lawyer came to Christ, with Master, what shall I doe? If this be thy next question, what thou shouldst doe to become fruitfull, I would aduise thee to follow these directions.

See thou be remoued out of thy naturall soile,* 1.911 and be engrafted into another stocke. For that thou maist be fruitfull, thou must be, as it is said of the godly man in the first Psalme,l 1.912 A tree planted, because by nature the [ 1] best of vs are but as wilde Oliue; and if euer we become fruitfull trees, we must of necessitie be transplanted from the first Adam into the second. The tree must be good before the fruit can be:m 1.913 Either make the tree good, and the fruit good; or the tree euill, and the fruit euill, saith our Sauiour: for menn 1.914 gather not grapes of thorns, nor figs

of thistles.* 1.915 As a good tree cannot bring forth euill fruit; so neither can a corrupt tree bring forth good fruit. Vntill 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, hauing a beleeuing heart, and a good conscience; thy fruit can neuer be good: all thy workes are as so many sinnes, yea thy best works are but as rotten weeds: Thornes and Thistles thou bringest forth, and therefore arto 1.916 nigh vnto cursing, whose end is to be burned: but being once engrafted into this stocke Iesus Christ, thou canst not but bring forth fruit incon∣tinent (though not such plenty and store of fruit as after∣wards) for such a liuely power of life is in it, that wert thou as dry as Aarons withered rod, yet thou shalt pre∣sently be changed into a flourishing and fruitfull tree. As the Theefe vpon the Crosse,p 1.917 who no sooner was set into it, but he beares fruit in an instant: 1. Repro∣uing his fellow theefe, for his sinne in railing vpon Christ. 2. Iustifying Christ, and pleading his inno∣cencie; giuing a good testimonie of him. 3. Condem∣ning himselfe, acknowledging Gods righteousnesse in laying that punishment vpon him. 4. Crauing mercy and forgiuenesse from his Sauiour, desiring him to re∣member him when he came into his kingdome: so thou being ioyned vnto him, that is, raised from the dead,q 1.918 shalt bring forth fruit vnto God. Labour there∣fore to be engrafted: The ordinarie meanes is the word preached: for as in grafting, so here, God is the husband∣man; Christ the stocke; Beleeuers the imps; the Spirit the sap; the word the sawe; the Sacraments the liga∣tures: As therefore without a knife or sawe to open and riue the stocke, and let in the imps, no man can graft; so without the word no hope of this benefit. And this that hath beene said ouerthrowes a point of naturall and Popish religion, viz. That a man may be iustified and sa∣ued by his good workes, when by this that hath beene said, we see that good workes can only be the fruits of

persons already iustified;* 1.919 and that which followes can∣not 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 Sauiour,r 1.920 The tree is knowne by his fruit.

In the second place, that thou maist be fruitfull, see [ 2] thou plant thy selfe by the running brookes: Seat thy selfe vnder a powerfull Ministerie, that so thou maist be partaker of those waters,s 1.921 which flow from vnder the threshold of the Sanctuarie. Water we know causeth fruitfulnesse, as drought doth famine. The inundations of the riuer Nilus caused Aegypt to be so fruitfull: So these spirituall waters will cause vs mightily to fructifie and increase, and make vst 1.922 spring vp as amongst the grasse, and as willow by the water courses. Thus the Church as it was planted in a fruitfull field; so was it likewise placed byu 1.923 great waters, insomuch that it grew and became a spreading vine. And the godly man being planted by the riuers of waters,* 1.924 brought forth his fruit in due season. Is it then the true desire of thy soule to fructifie and bring forth fruit? See then that thou frequent the Sanctuarie of the Lord.x 1.925 Can the rush grow vp without mire? or can the flag grow vp without water? Is it possible that thou shouldst increase in grace and goodnesse, and yet neuer drinke of the waters of Shi∣loah? It cannot be. If therefore thou hast not in thy owne fountaine, seeke to thy neighbours, and carry thy pitcher with thee; for nothing can more dangerously or vncomfortably be wanting to thy soule.

Besides, see thou labour for humilitie and tendernesse [ 3] of heart. The ground which is hard and stonie is vnfit for fruit, as our Sauiour hath manifested in that parable of the seedy 1.926. 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 fruitful∣nesse. 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 1.927 and drinke in the raine: hold fast what thou hearest by conscionable medi∣tation.

[ 4] 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. Hus∣bandmen 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 1.928 as Hosea speaketh (though in another sense) I meane, when Christ the Sunne of righ∣teousnesse darteth the beames of his gratious counte∣nance and fauour vpon our soules; warming and cheri∣shing Pauls planting, and Apolloes watering, with the in∣fluence of his grace: for without him we can doe no∣thing b 1.929, 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 [ 5] grow well, if we would bring forth fruit abundantly. Now faith is that same radicall grace, which must espe∣cially 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, Tempe∣rance, and the like, and yet neglect the looking to this grace of faith. This is no otherwise (saith onec 1.930) 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 [ 6] he would make vs fruitfull, and giue vs wisdome from aboue,d 1.931 which wisdome, saith S. Iames, 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 ear∣nest with God for you, that you may be fruitfull: for how euer this vngratefull world contemneth and de∣spiseth these; yet the truth is, they can preuaile much with Gode 1.932, 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; in∣somuch 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 1.933 Cut it downe, why cum∣bers it the ground? Vrge therefore and presse thy soule vnto this fruitfulnesse, and in some good measure an∣swer the Lords hopes hereafter: and content not thy selfe with shewes and leaues; but as a tree of righteous∣nesse, do thou shew forth thy grapes, and figs, and sweet fruits, for that is it which God expects.

But we are fruitfull members of the Church;* 1.934 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?

Yet something may be wanting:* 1.935 The fig tree had leaues enow, and by▪ the flourishing greenesse see∣med 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 1.936 Neuer fruit grow on thee more. And therefore before thou boastest, see thy fruits haue these properties.

First,* 1.937 looke that the fruit thou boastest of be proper fruit: It must be thy owne, done by thy selfe; not by a Deputie nor Atturney. Thus the godly man is compa∣red [ 1] to a tree that bringeth forthh 1.938 her fruit in due season. It must not then be borrowed fruit (for so an heart as stonie and barren as Cheapside it selfe, may be made a far richer garden than some of those are where those herbes brought thither naturally grew.) The Papists indeed would faine make vs to beleeue that if our owne lampes be without oile, we may goe and borrow of our neigh∣bours to supply our wants: For holy men of God, say the Rhemistsi 1.939, haue done not only that which they ought to doe, but more than was required at their hands: as for example, Iohn Baptist fasted more than he was commanded; and Mary liued more strictly than she was required: now these superabundant works, as a Church treasurie, becommeth an aduantage to others who are more defectiue; and indeed hang as it were vpon the Popes tally, for who giues most. But these workes of supererogation, are workes of superar∣rogation: our Sauiour hath taught vs this lesson,k 1.940 When we haue done all we can, we are but vnprofitable seruants. And therefore let none build their hope vpon such a sandy foundation as the good workes of others: ano∣ther mans meat cannot nourish me; another mans gar∣ment cannot warme me; another mans eie cannot guide me; neither can another mans workes saue me. You call vpon your Minister to preach for himselfe; vpon your seruants to doe their worke for themselues; and vpon your Captaine to leade his company for himselfe: and therefore let me call vpon you to doe good duties by your selues, and for your selues: Let not great men thinke to goe to heauen by their Chaplaines, nor Wiues by their Husbands, nor Parents by their Children, nor

seruants by their Masters; by whom (vsually) they are religious here, and thinke to be glorious hereafter. Let me craue your patience a little in hearing a Storie, which though in it selfe it be idle and fained, yet may be of good vse to set forth a truth vnfained: There was a cer∣taine man (saith the Legend) which would neuer goe to Church himselfe; but euer when he heard the Saints bell ring, would say to his wife, Goe 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 hea∣uen gate for entrance; Peter (being the imagined and supposed Porter) lets in the wife, but keepes out the hus∣band, * 1.941 telling him thus; She is entered in both for her selfe & thee: For as she went to Church for thee, so she is gone to heauen for thee: This is the Fable. The Morall is good, and instructs euery one to haue a personality of faith, and proprietie of fruit; that himselfe seruing God, him∣selfe may be blessed of God: So willeth the Apostle, l 1.942 Haue reioicing in thy selfe alone, and not in another. It is hism 1.943 owne faith the iust shall liue by; and a mansn 1.944 owne workes that he must giue 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 care be to prouide an Answer to that Question which will put the greatest part of the world to a Nonplus. See then that thou preach for thy self (if thou haue a calling thereunto) pray for thy selfe, giue thankes for thy selfe, serue God for thy selfe, and thus make the Prouerbe good (which o∣therwise is deuillish) Euery man for himself, & God for al.

And yet to auoid all scruples,* 1.945 I would not so be vn∣derstood, as if we might not ioine with others in holy duties; for that we may, yea must: or that we are not to pray for others, or haue others pray for vs; for this ought to be: only we are not to content our selues with what is done by them, vnlesse we ioine in heart, and doe the like our selues: Neither doe I thinke it a thing vnlawfull, but fitting, if a Samuel be in presence, that

he should performe these holy duties, be it in any fami∣ly, and blesse the meat be it at any mans table (for at such a time, the Lord and Master of that house or fa∣mily (how great soeuer) should giue way) But as for children to giue thankes at their Fathers board (except in case before that they are Prophets) I thinke it not ex∣pedient. Sure I am, Christ neuer put his Disciples to it, though they were men growne vp, and of ripe yeares, but euer gaue thankes himselfe. And therefore the pra∣ctise of many parents is too too childish, who make their children their chaplaines; and if they be out of the house, grace shall be out of the parlour, as if it were vn∣beseeming their worthinesse, to call vpon God for a blessing vpon what they eat.

Secondly, our fruit it must be kindly fruit: For no [ 2] man gathereth grapes of thornes, nor figges of thistleso 1.946. Good ground we know bringeth forth fruit of the same kinde and nature, with the seed that it was sowed with∣all; and not tares when wheat was sowne, nor cockle when barley was cast into the ground: Thus a Christi∣an mans fruit must be, such a conuersation as may be∣seeme the Gospellp 1.947; thy fruits may not be fruits of the flesh, which are so rife, so ripe, yea rotten: No nor fruits of ciuill righteousnesse, wherewith many content them∣selues; concluding they are trees of righteousnesse, be∣cause they pay euery man his owne, deale iustly, truly, and so carry themselues, as that no man can say blacke is their eie; when notwithstanding, they are void of all true pietie and sanctitie: No nor fruits of externall profession of Religion, or outward reformation. But the fruit God expecteth from thee, must be kindly, re∣sembling 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 vp by the Apostleq 1.948, Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Faith, &c. other fruits than these, or the like to these, beseeme not Christians:r 1.949 As for fornication, vncleannesse, couetousnesse,

let it not be once named amongst you (saith the same A∣postle) as becommeth Saints: Neither filthinesse, nor foo∣lish talking, nor iesting, which are not conuenient. If it be∣commeth not a Saint once to name these things; much lesse to beare them and bring them forth. Muddie water is lesse offensiue in a puddle than in a fountaine: Bram∣bles and briars doe a great deale better in a hedge or thicket than in a garden knot: Let one worldling doe as another worldling does; but let no worldlings pra∣ctice be a president to thee. What if my Lady Iesabel and other gentlewomen in Court and Citie haue such a complexion, such haire, not as God hath made, but as the deuill hath beene the dyer of (s 1.950 as one of the An∣cient speaketh) what if they disguise themselues like harlots, more like than attiring themselues as chaste Ma∣trons? what is that to thee? And what if many (it may be the greatest in your countrie, Master Iustice, or thy Land-lord) will drinke till they be drunken; sweare, lye, and breake Gods Sabbaths? wilt thou imitate and follow them in their lewdnesse? It beseemes thee not: learne more manners than to doe as such great ones doe. The consideration of whom I am should teach me what a one I should be. Thinke then thus with thy selfe; I am a tree of righteousnesse; a branch of the true Vine; the planting of the Lord, whose heart hath beene sow∣ed with pure seed; and shall I bring forth such fruit? will such workes become me? Good Nehemiaht 1.951 being perswaded to flie and saue his life, would not, but said to him that perswaded him vnto it, Should such a man as I flie? and who is there that being as I am would goe into the Temple to saue his life? I will not goe in:* 1.952 Now therefore O God strengthen my hands. So say thou when thou art entised vnto lewdnesse; Should such a one as I doe thus? Shall I sweare, swagger, drinke to be drunke, or the like? I will not doe it: For who is there being as I am; what heart hauing been sowed with such seed as mine hath beene, would bring forth such

fruit so vnanswerable thereunto? Now therefore O Lord strengthen my hands; giue grace to withstand, for I will not doe thus.

Thirdly, our fruit if acceptable, must be timely and [ 3] 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 riuers of wateru 1.953, whereto the godly blessed man was resembled. If our corne should not eare vntill har∣uest was past; nor our trees bud vntill after Mid∣summer; men might looke to haue but small store of fruit, and to reape but a sorrie and slender crop. Thus the grace of our fruit is the seasonablenesse of it. God himselfe for our example hath* 1.954 an appointed time and fit season for all his workes.

But is any time vnseasonable for the bringing forth of fruit?* 1.955

I answer,* 1.956 Yes: A good worke may be vnseasonable, as well as fish or flesh. For the clearing this wee are to know, there is a difference of good things to bee performed by vs: Some good things are as continuall 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 saluation with feare and trembling, see∣king reconciliation with God (and such like;) these are daily and hourely to be performed by euery of vs: 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 yeeres comex 1.957. Who will not confesse that young age is a fitter time to learne the Horne-booke or Primmer in, than old? yet it is better for a man of three score to learne his A. B. C. than die a dunse: so for repentance.

God takes no delight to pledge the deuill, and drinke those snuffes and dregs that he hath left.

Other good duties we are bound to doe, that reach not to all times and places, but are limited to some par∣ticular place, time, and season. As hearing, reading, set and solemne Prayer, Singing, Conference, Almes-deeds, and the like: and these are they that may vnseasonably be performed. Take an instance. In time of publike ex∣ercise while the Minister is preaching, here is not fit time for any person to fall a praying, otherwise than by eia∣culation or lifting vp the soule to God: for hee is now Gods mouth, and by him the Lord is speaking vnto vs; now it is no point of good manners to speake to our betters before they haue made an end of speaking. And so while the Minister is praying, for a man then to fall a reading is vnseasonable: for he is now the voice of the people to the Lord, and all must ioyne with the congre∣gation in that dutie. And let not this seeme strange to any: for it is an old policie that the deuill hath, to iustle out a greater good by a lesse. He can be well content, that we should doe duties for matter good, so we disho∣nour God in the sinfull manner of performance of them. Neither let any thinke I speake against these duties (for my desire is that men would pray more, reade oftner, &c.) but only against the vnseasonablenesse in the per∣formance of them, which maketh our best seruice in Gods esteeme, no better than the sacrifice of foolesy 1.958. Wisely then obserue thy time, and bring forth fruit in the right Quando, in the due season: For know it for a truth, all duties done vnseasonably are hopelesse, fruitlesse.

[ 4] Fourthly, our fruit must be ripe fruit, if commenda∣ble. Would a husbandman respect that tree which eue∣ry yeare doth bud and blossome (like many of our out∣landish plants) but neuer bring any fruit to its perfecti∣on? And yet if haply he should delight in it and nourish it in his Orchard, because of the sweetnesse of the blos∣some,

or fairenesse of the leafe, or flower, which may yeeld a comfortable shade in the heat of Summer: yet God will neuer. He knowes not how to intreat such whose goodnesse is but as the morning dewz 1.959, and whose righteousnesse is but as a cake not turneda 1.960: who haue some good purposes and motions in their minds, and so begin to blossome; but within a short space suffer all to fade. See then thou bring thy actions to perfection; let thy resolutions bee brought to execution, and suffer them not to perish like an abortiue birth. Thou hast a purpose to leaue thy vngodly course of life and sinfull trade, and take a new course, &c. Thou blossomest very faire, what a pitty is it if the frost should nip these in the head?

Many make their purposes like our Eeues, and their performances like our Holy-daies: Seruants worke hard vpon the one, that they may haue the more liberty to play vpon the other: So doe they labour hard vpon their purposes, but are idle and play vpon their perfor∣mances. But purpose without performance is like a Cloud without Raine; and not vnlike to Hereules club in the tragedie, of a great bulke, but the stuffing is mosse and rubbish. Would such blossomes bring a man to hea∣uen, 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 [ 5] bec 1.961 All fruit, as Isaiah speaketh: fruits of the first and second table; of holinesse towards God, and righteous∣nesse towards man; for what God hath ioyned may not be diuorced. Particulars were infinite. Fruits in∣ward;

as, good Thoughts, motions, purposes: good De∣sires, longings, faintings after God and his graces: good Affections; as Loue, Ioy, Feare, Sorrow, Patience, Compassion, &c. Fruits outward, as, Good words; sa∣uourie 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 1.962 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 1.963 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 1.964 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. Me∣morable was the practise of blessed Bradford: (who was content to sacrifice his life in Gods cause)g 1.965 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 [ 6] crownes all. Thus it is said of the blessed ground,h 1.966 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 1.967 and continue fat and flourishing: nay not so much as a leafe must fade or failek 1.968: there must not be any appea∣rance of being out of the state of gracel 1.969: none of vs must seeme to be depriued or come short of entering in∣to 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 regar∣ded, or rewarded? Surely no;m 1.970 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 1.971 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 1.972 and so receiue the crowne of life: Forp 1.973 glory and immortalitie is the part and portion only of such as by constancie in well-doing seeke it. To youq 1.974 (saith our Saui∣our) 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 pro∣pound 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, answe∣rable 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, cog∣ging, and dissembling, and such stinking fruit as this, the fruit thou bearest? I demand againe, dost thou ob∣serue 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 stri∣uing that euery bud may bee brought to maturity and ripenesse? Besides all this, dost thou truly and vnfai∣nedly 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 wit∣nesse 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 1.975 For the earth that drinketh in the raine that commeth oft vpon it, and bringeth forth hearbs meet for him by whom it is dressed, receiueth bles∣sing from God. But if thou findest it otherwise with thee, and art not able to endure the triall, then let mee tell thee; Thou deludest thy owne soule, in thinking

that thy leaues and shewes, will, or can, answer Gods hopes and expectations: neither canst thou comfort thy selfe in thy estate, for it is wretched, fearefull: All such barren, or rather euill-fruited ground, iss 1.976 nigh vnto cursing, whose end is to be burned.

And so I am fallen into a vse of Reprehension of thou∣sand thousands in the world,* 1.977 who frustrate the Lords hopes, and neuer thinke of making any returne vnto the Lord for his many mercies; resting onely in the meanes of fruitfulnesse, thinking that enough. What abundance of dead ground is there in the world, which brings forth iust nothing? They thinke it will proue somewhat a troublesome iourney to goe towards hea∣uen, and therefore they sit them downe, and fall fast asleepe. Let these idle wretches know, that though they sleepe out their time, theirt 1.978 damnation sleepe not. And what abundance of ground is there, that for all Gods care and paines, returne but leaues, which are as good as nothing? Numbers of carnall gospellers, who content themselues with the forme of godlinesse, de∣nying the power thereof; boasting much of this, that they are harmelesse men, and no drunkards, whore∣masters, theeues, vsurers, extortioners, and the like. All this is well; and I would to God, all you that heare me this day could so boast Oh! how would it beauti∣fie this Assembly? But all this is not enough. Nega∣tiue Diuinitie and Christianitic which is so rise, and growes almost in euery hedge, is not the fruit that must answer Gods hopes. The Parableu 1.979 dams the euill ser∣uant, for not doing good with his talent, though hee mis-spent it not: and Diues for not helping Lazarus, though hee hurt him not. It is not enough that thou canst say, I bring forth no euill fruit, I beare faire leaues, &c. For thou deceiuest Gods expectation, if thou bringest forth no good; and what euer thou thinkest of thy selfe, or others thinke of thee, thou canst not escape the fire: For* 1.980 Euery tree that bringeth not

forth good fruit, is hewen downe and cast into the fire. And therefore, be more wise than to trust to these faire leaues and shewes, wherewith thou art richly decked, and makest a goodly shew, as the figge-tree did; for they cannot saue thee from the curse. And yet a worse kinde of ground than either of these. Such ground as my Text speakes of, which in stead of grapes brings forth wilde grapes; that brings forth hedge fruit like the Heathen, nay not so good, but like those figges the Prophet Ieremie speaketh of: They are euill, very euill, they cannot be eaten they are so euill.* 1.981 Their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of Dragons, and the cruell venome of Aspes. O Beloued I weigh it; if barrennesse and leaues will not, cannot escape the axe and fire, how shall the euill-fruited tree? If the barren Vine fare so bad, the wilde Vine must fare farre worse. What hell, and how many torments, are prepared for oppressing Diues, when Di∣ues that but denied his owne, shall bee so tortured and tormented in endlesse flames? Shall he that giues not, wring his hands? then certainly hee that takes away, shall rend his heart.y 1.982 The old world did but eat and drinke, plant and build, mary and be merry, (things lawfull in themselues) and yet were swept away with the besome of destruction: And shall we thinke, that liers, swearers, whoremongers, malicious, monstrous, scandalous, offenders, (whose workes are in them∣selues simply vnlawfull) will euer escape vnpunished? Certainly, if omission of good workes be whipped with rods, commission of impieties shall bee scourged with Scorpions. At the hands of these, and euery one of these, will the Lord of the Vineyard require fruit, and iudge them according to their workes.

And now before I leaue this point,* 1.983 let mee giue a word of comfort, to all such as finde themselues so qua∣lified in some good measure, as is necessarily required he should bee, whose fruit God accepteth, (as wee haue

before shewed.) Howeuer these haue in them many weaknesses and corruptions, yet allowing and maintai∣ning none, let them assure, and secure themselues, against all the feares of their owne hearts, and cauils of Satan, or this wicked world, that they are truly fruit∣full, and in some good measure answer the Lords hopes and expectation. The husbandman (as we see) though hee receiue not a crop of an hundred fold, yet hee will thinke it well, and count his ground for good, and his labour well bestowed, if he might receiue sixty or thirty fold: So though wee be not the best ground, yet wee may be good ground; as he may be a good seruant, that is not best of all. And it is not good ground that is re∣iected: it is onely the bad and barren, that God accep∣teth notz 1.984. Let not then the littlenesse of thy fruit dis∣courage 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 blossomes; some are smitten with blasting; some are nipped with frosts, and bitten with the cold and dry East-winde; and some againe are eaten vp with wormes and caterpillers; and if the tithe there∣of come to perfection, wee thinke it well. Thus our buds and blossomes, holy purposes and resolutions of∣ten perish, sometimes in the very thought, and goe no further; sometimes they come to words; we talke and tell what our purpose is, and there it rests: much adoe there is to bring them into workes; the Deuill, the world, and flesh, so nip vs with their temptations; and if we (when wee haue done all wee can) can saue the tithe, nay the tithe of the tithe of our resolutions, and bring them to execution, wee haue done well. Looke more therefore to the quality than to the quantity of thy fruit, (though looke to both) and see it bee not counterfait nor fained; let that bee thy chiefest care: that as men say of their plums, and peares, &c. Here is but little, but it is good; I haue not many of them, but

them that be are very dainty, they are right of such and such a kinde, I dare assure you: So thou maist 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 my selfe it is of the right kinde, true and good, what is of it: And then assure thy selfe, to thy endlesse comfort and more cheerefull vndergoing of holy du∣ties, that thou art a fruitfull Christian, and shalt euery day grow fruitfuller than other.a 1.985 Goe then and eat thy bread with ioy, and drinke thy wine with a cheerefull heart, for God accepteth of thy workes.

And it brought forth wilde grapes.]* 1.986 This was the re∣turne it made to God for all his cost and paines. He doth not say it was barren and brought forth no grapes, (for that had beene more tolerable) but it was fruitfull: It brought forth; but what? wilde grapes, saith the Text: such grapes as we finde after mentioned in this Chapter by the Prophet; Iniustice, Oppression, Couetousnesse, A∣uarice, and the like; which fruit was loathsome and vn∣sauoury to Gods smell and taste, and nothing answera∣ble to the kinde and nature of the root.

Here then we haue taxed in them, a reall, actuall, sen∣suall, senselesse ingratitude and vnthankefulnesse. And yet this doth not sufficiently expresse it; it goeth a de∣gree beyond it. Meere ingratitude returnes nothing for good; but here wee haue euill returned for good: and therefore we may rather call it a contumacious and contu∣melious retribution.

Thus the wicked answer heauens kindnesse with an vn∣gratefull wickednesse:* 1.987 for many blessings which they haue from God receiued, they returne horrible, and more than brutish ingratitude.

Great and many were the fauours which this people had receiued from God; for he chose them (saith Mo∣ses)b 1.988 for his owne inheritance: he kept them in the wil∣dernesse as the apple of his eye: hee bore them on his wings, as the Eagle her young ones: he fed them with the

best, and gaue them plentie of all things; hony out of the rocke, and oyle out of the flinty rocke: butter of kine, milke of sheepe, fat of lambes, and rammes of the breed of Bashan, and goats, with the fat of kidneyes of wheat: yea, they did drinke the pure bloud of the grape. But Iesu run waxed sat and kicked: when he was waxen fat, and growen thicke, and couered with fatnesse, then he forsooke God that made him, and lightly esteemed the rocke of his saluation. They prouoked him to iealousie with strange gods; with abomina∣tions prouoked they him to anger. They sacrificed to De∣uils, and not to God: to gods whom they knew not, to new gods that came newly vp, whom their Fathers feared not, Hence was that complaint which the Prophet made; c 1.989 Doe yee thus requite the Lord, O foolish people and vn∣wise? The like complaint makes God himselfe in the first Chapter of this Prophesie,d 1.990 Heare O Heauens, and giue eare O Earth, for the Lord hath spoken: I haue nourished and brought vp children, and they haue rebelled against me. The Oxe knoweth his owner, and the Asse his masters crib: But Israel doth not know, my people doth not consider. Ah sinfull Nation, a people laden with iniquitie, a seed of euill doers, children that are corrupters: they haue forsaken the Lord, they haue prouoked the holy one of Israel to anger, they are gone away backward. O piercing words! woe vnto such as occasion God thus to com∣plaine.

Beware we then;* 1.991 oh! beware wee of it. Be not so vngratefull, as to conceale the many fauours thou hast receiued from the Lord; and much lesse so vnthankfull, as to make so wicked a retribution. To returne euill for euill, and that to man, is damnable; but to returne euill for good receiued, is farre more inexcusable. If it be thus betweene man and man, then is the case more grie∣uous betweene God and vs. How doe we prouoke him euery day? yet he to winne vs, bestowes abundance of blessings on vs; giuing vs life, health, food, raiment, libertie, peace, plentie, comfortable seasons, &c. But

the more he followeth vs with his fauours, the further are we off: the more he ladeth vs with his blessings, the more we oppresse him with our sinnes: and the better he is to vs, the worse we be to him; like Springs of wa∣ter, which are then coldest, when the Sunne is hottest; and like the Thracian flint, whereof I haue read, that it burnes with water, and is quenched with oyle: or like the nature of that Countrey,* 1.992 (which if true, is wonder∣full) wherein a great drought and heat makes abun∣dance of mire and dirt; but store of raine causeth dust: So is it with vs; experience makes it good: The plenti∣full showers of Gods blessings rained downe vpon vs, is answered with the dustie and sandie barrennesse of our liues: The sweet dewes of Hermon haue made the hill of Sion more barren. Oh! how inexcusable shall we be? How can such a generation as this escape the damnation of hell? Needs most we perish and be consu∣med in the indignation of the Lord, if we amend not.

And let this be a ground of patience to vs,* 1.993 when we haue vnkindnesse returned, for kindnesse shewed. They rewarded me euill for good (saith Dauid)e 1.994 to the spoiling of my soule. Well Dauid be content, for the like mea∣sure God himselfe hath found, and daily doth finde at the hands of sinfull men, and the seruant must not think to fare better than his Lord and Master.

Againe,* 1.995 obserue we hence, how The wicked diuert the meanes of their saluation to their confusion. God plants and sets, prunes and waters, to make this Vineyard fruitfull; and this his paines engenders nothing in their wicked hearts but noysome and stenchfull fruits. In¦stead of grapes, they bring forth wilde grapes.

Thus the Gospell was giuen for the bringing of men to Christ, and therefore the Apostle cals itf 1.996 The power of God to saluation: and yet it is found to be to someg 1.997 a sauour of death vnto death, and a swift furtherer of their perdition. So the Sacraments were ordained (in their true and proper vse) as a meanes to increase faith: But

the matter by many is so handled, that they serue for no other end than to increase theirh 1.998 iudgement: yea Christ himselfe, who was laid ini 1.999 Sion as a chiefe corner stone elect and pretious, on whom whosoeuer beleeueth shall neuer be confounded, becomesk 1.1000 a stone of stumbling, and a rocke of offence to disobedient ones. And thus is it with euery other good blessing and ordinance of God.

For as it fares with him that hath a surfetted stomack,* 1.1001 the more good meat he eats, the more he increaseth his corruption: (the former crudities vndigested hauing the greater force, turne the good nutriment into them∣selues:) so is it with the wicked, whose hearts are full of poisonfull corruption, and surfetted with sinne; and so l 1.1002 corrupt euery thing that they haue or doe receiue. Yea, such an Antipathie there is betwixt Gods grace and mans bad heart, that the more it wrastles with him, to bring him to saluation, the more he wrastles against it for his owne confusion.

Hence then we may take notice,* 1.1003 first, of the poison∣full nature of sinne, which corrupteth and altereth the nature of all things, be they neuer so good, so excellent; making that hurtfull, which in it selfe is healthfull. Christ, the Word, the Sacraments, the Creatures, yea God himselfe, are by it made occasions of euill. Yea looke as Gods wisdome and goodnesse can draw good out of the greatest euill (as out of mans fall, Iudas his treason, the Iewes abiection, &c.) So mans sinne can draw euill out of the greatest good, and make it hurtfull and pernitious to his soule: Should wee not then hate it and abhorre it?

And secondly, of the wretched estate of the sinner, who is poisoned by sinne. Needs must his condition be fearefull, who brings swift damnation on himselfe, not only by foule grosse sinnes, but euen by the most holy things of God, as the wicked doth: For asm 1.1004 all things worke together for the best vnto them that loue God, euen

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to them that are called of his purpose (as witnesseth the Apostle:) So by a rule of contraries, to them who are vnregenerated, all things worke together for the worst. They corrupt all things, they defile all things. Their tongues are Adders speares, their lips are instruments of guile, their hands worke iniquitie, and their feet are swift to the shedding of bloud. Their wits they abuse to cauill with; their wealth to oppresse; their strength to steale; their friends to bolster them out in all: with their knowledge they beguile and deceiue the simple and vnstable soule. The Scripture they make a couer for their prophanenesse; for when they be espied or re∣proued, they will tell you they doe no more than what they can iustifie by holy warrant. Their mariage they abuse for lust, their children for couetousnesse, the day for open euill, and the night for secret shame. How neere must their damnation be, when euery thing doth fur∣ther it? Euery word, euery action, yea euery thought doth hasten it. Oh! the misery of the wicked, who in the top of their happinesse, and in the midst of their store and plentie are hastening to death, to Hell.

Againe,* 1.1005 let this admonish vs, not to content our selues with the enioyment of things, in themselues good, vn∣lesse we haue a sanctified vse thereof. And surely herein many doe delude themselues in thinking all is well, and they are the blessed of the Lord, in that they haue so many good things, and such plenty of Gods good bles∣sings showred downe vpon their Tabernacles; when alas! (as we haue seene) many haue as much, whosen 1.1006 ta∣ble becomes a snare vnto them, and their prosperitie their ruine. Doe not then content thy selfe in the simple en∣ioyment of things good, vnlesse they be good to thee: Better be as poore as Lazarus, than with Diues to haue much wealth, and haue no grace to vse it.o 1.1007 Wisdome is good (saith wise King Solomon) with an inheritance; but an inheritance without wisdome is passing hurtfull.

Lastly,* 1.1008 learne that the meanes which God affordeth

for mans good, shall neuer returne in vaine: for if they further not mans saluation, they will hasten his destru∣ction and confusion. If wee will not be the better for his mercies, we shall be a great deale worse: Some effect will follow thereupon; if they produce not sweet grapes, they will sowre. Forp 1.1009 as the raine commeth downe, and the snow from heauen, and returneth not thi∣ther, but watereth the earth, and maketh it bring forth and bud, that it may giue seed to the sower, and bread vn∣to the eater: So shall my word be that goeth forth out of my mouth; it shall not returne vnto 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 Gods word (and all other of his ordinances) is such physicke as will either cure or kill; none euer heard the one, or vsed the other, but was thereby made either much better or much worse; they became either more barren or more fruitfull. The Word in Scripture is cal∣led q 1.1010 a two edged sword, that cuts both waies; it is either a conuerting or a conuincing power: A sauour it hath to all, either of death or life. And looke as fire hath a double operation vpon the seuerall subiects it workes vpon; it fires stubble, but refines the gold: So hath the Word; some hearts (as we haue heard) it enflames with zeale and loue vnto it; other hearts it sets on fire to per∣secute and molest it, and the bringers of it. At one Ser∣mon r 1.1011 Sergius Paulus was conuerted, and Elimas ob∣durated: at another Sermons 1.1012 some beleeued, and some beleeued not. And vpon our Sauiours preaching we may reade howt 1.1013 some went backe, and walked no more with him; but others stuck more fast & close vnto him, know∣ing full well that he had theu 1.1014 words of eternall life, and therefore whither should they goe? Thus is it to conuer∣sion, if beleeued; to confusion, if despised. How should this stirre vs vp to a zealous preparation before wee come to the house of God? Wee returne not to our owne homes as we came from thence, but wee are one

step neerer to heauen or to hell. Oh! what a griefe and heart-breake will it be vnto thee at the last day, to see many who haue heard the Word with thee, beene of the same Parish, vnder the same Ministery, sate in the same stoole; to be receiued into heauen, because they belee∣ued and repented; and thou thy selfe thrust downe to hell, for thy infidelitie and hard-heartednesse? Looke therfore well about thee, and regard the means.* 1.1015 When Moses threw the Rod out of his hand, it became a Ser∣pent; but when he laid hold of it, and tooke 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, looke to finde it as a Serpent that will sting thee to the heart; but lay hold of it, and take it vp, obey it, and apply it, and thou shalt haue the great worke of thy saluation wrought thereby.

Before we leaue this verse, one thing more I would haue obserued: The fruit that it brought forth is said to be wilde fruit. The word (as was before noted) signi∣fieth x 1.1016 such a kind of fruit, which in smell is most odious and stinking; and in taste most loathsome and vnsauou∣rie. And this teacheth vs thus much:

The fruit of disobedience and sinne is a stinking and vn∣sauourie fruit.* 1.1017 It is such a fruit as is odious and vnsa∣uoury in Gods nostrils; bitter and vnpleasant to his taste.

Moses in his last song speaking of the wicked and vngodly enemies of the Church, saith thus:y 1.1018 Their vine is of the vine of Sodome, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter. Their wine is the poyson of Dragons, and the cruell venome of Aspes. For the better vnderstanding of which words, we are to know, that the Vale of Iordan, where Sodome and her sisters stood, was before the destruction thereof, one of the goodliest, pleasantest, and fruitfullest places in the world, euenz 1.1019 like Eden the garden of the Lord; or like the land of Egypt: But after the destruction and

ouerthrow thereof, it became thea 1.1020 breeding place of net∣tles and salt pits; yea, it was turned into a most vgly and loathsome Lake, which is called to this day, the Lake of Sodome, or the salt, or dead Sea; wherein there is not any fish, or other liuing creature, (though it be more than twenty miles of length) neither will it admit any thing into it that hath life, as Iosephus a Iew borne, relatesb 1.1021; which relation is seconded by some of the c 1.1022 Fathers, and by all such as haue trauelled in those parts. The report whereof seemed so strange vnto the Romanes, that when Vespasian besieged Ierusalem, he would needs goe thither to make a triall; and taking six men that could not swim, he bound their hands and feet, and cast them all into the water; and not one sunke, but all swam like leaues. This Iosephus witnesseth he was an eye-witnesse of; who liued there, and went with him. Round about the brinkes of this Lake there grow store of vines, and fruit trees of all sorts, which beare grapes and fruit most pleasant to the eye, as euidences of the former fertilitie and fruitfulnesse of that place; but take those grapes and fruits, and breake or bruise them to be eaten; and there is nothing but filthy and stinking ashes, as though some vile matter had beene newly burnt. By this then it doth appeare what Moses meanes in the former words, Their vine is as the vine of Sodome, &c. that is, faire and pleasant to the outward shew, but within filthy, stinking, and vnsauourie. And that such is the fruit of sinne, appeares yet plainer in sundry pla∣ces of holy Scripture: In the first chapter of this pro∣phesie, God tells these Israelites, thatd 1.1023 he delighted not in the bloud of bullocks, nor of lambes, nor of he-goats: their Incense was an abomination vnto him; their new Moones, and Sabbaths, and calling of Assemblies, he could not away with; for it is iniquitie euen their solemne meetings. Their new Moones and appointed Feasts his soule hated; they were a trouble to him; he was weary to beare them. And when they spread forth their hands, he

would hide his eyes; and when they make many prayers, he would not heare; for their hands were full of bloud. The Scripture for our vnderstanding ascribes senses to God: and here wee finde euery sense displeased with their sinnes.

1. They were offensiue to his Tasting: for their burnt offerings of Rams, with the fat of Lambes, &c. he could not relish; they delighted him not, they were sowre to his palate.

2. They were offensiue to his Smelling: for he tells them that their Incense was an abomination vnto him; that pretious perfumee 1.1024 which was made with so many sweet spices and pure frankincense, did stinke in his no∣strils, the sent thereof he could not abide.

3. They were offensiue to his Feeling: for their new Moones and appointed Feasts were a burden vnto him; he was a weary to beare them: And though he be not weary of bearing the whole world, yet he is a weary of this burden; so heauy is it to his sense, that he com∣plaines f 1.1025 he is pressed vnder it as a cart is pressed that is full of sheaues.

4. They were offensiue to his Seeing; and therefore he tells them, though they spread forth their hands, he will hide his eyes. His pure eyes cannotg 1.1026 behold euill. nor endure to looke vpon iniquitie, and therefore he must turne away his face from them.

5. They were offensiue to his Hearing: for when they make many prayers he will not heare. Their prayers were as iarring in his eares, as if diuers distracted Musi∣tians should play vpon diuers bad instruments, so many seuerall tunes at one time.

Neither were their sinnes only displeasing to his sen∣ses, but also grieuous to his minde, and therefore he tells them, Their new Moones and appointed Feasts his soule did hate; which is an Emphaticall speech, and an argu∣ment of Gods hearty detestation. Nowh 1.1027 is it a small thing for you to grieue men, but you must grieue God also?

Besides this, the diuers names giuen to sinne in Scrip∣ture, and the comparisons vsed to set it forth, may shew vnto vs the odiousnesse of it. It is called a pollution, a le∣prosie, a contagion, the vomit of a dog, and wallowing of a swine in the mire. Againe, it is called vncleannesse, fil∣thinesse, the execrable thing; and euery where it is said to be abomination. From all which we may safely con∣clude, that Sinne and the fruits thereof are odious and loathsome to the Lord.

Take the Reason in a word:* 1.1028 God is light and puritie, and perfection it selfe; and therefore cannot but he must detest and abhorre that which is his contrary.

Hence then we see what the Apostle teacheth,* 1.1029i 1.1030 They that are in the flesh cannot please God; the very oblati∣ons of their defiled hands stinke in his presence. Their hearts are like to some Fen or Bogge; and euery action they doe, is as an euil vapour ascending thence. Of all the sacrifice and seruice of wicked men, Solomon saith,k 1.1031 It is an abomination to the Lord: And of theirl 1.1032 whole way, he saith as much; euery action of their liues God ab∣horres: Their actionsspirituall, as prayer, reading, hea∣ring, singing, &c. God takes no pleasure in:m 1.1033 He that sacrificeth a Lambe, is as if he cut off a dogs necke, &c. Their actions ciuill, as buying, selling, giuing, lending, honest dealing, &c. shall haue no better acceptance with him. Their actions naturall, as eating, drinking, sleeping, recreation, &c. all are stinking, loathsome. Alas, for the fearefull estate of such! Oh that the eyes of these were open, that they might see their miserie!

Secondly,* 1.1034 let vs be admonished to take heed of sinne,* 1.1035 yea of euery sinne: for all wickednesse belcheth forth an euill sauour, which God cannot endure, nor abide. Shall we delight in that which God abhorres? or take pleasure in that which makes vs loathsome to him? Be it farre from vs so to doe. True it is; while we liue here vpon the earth, we cannot but we shall fall, and that often; yet let vs not lie still and wallow in vn∣cleannesse.

For casuall defilements there is hope; but for wilfull pollutions there is little. How can God dwell or abide with vs, if we be swearers, drunkards, vsurers, oppressors, or the like? Assuredly he neither can nor will; for these impieties, and such like, are more odious to him, than any carion is or can be to vs; nay the De∣uill himselfe is not so hatefull to him as sinne is;* 1.1036 for he hates not sinne for the Deuils sake, but the Deuill for sinnes sake. And therefore (to shut vp all with that ex∣hortation of the Apostle)n 1.1037 Dearely beloued, let vs cleanse our selues from all filthinesse of the flesh and spirit, per∣fecting holinesse in the feare of God.

Hitherto we haue intreated of the Vineyards planta∣tion: The supplantation of it followes next to be hand∣led, which is contained in the 3, 4, 5, 6 verses: where∣in we haue,

First, the Lords Plea with them, vers. 3, 4.

Secondly, the Verdict or Iudgement past vpon them, vers. 5, 6.

In the Plea, we haue first an Appeale made to them, vers. 3. And secondly an Inditement against them, vers. 4.

In the Appeale diuers circumstances are considera∣ble: As

1. The Manner of it, which is not in commanding∣wise (as it might haue beene) but by way of intreaty and request [I pray you.]

2. The Matter requested, and for which this Ap∣peale was made, and that is, that they would discerne wisely of the matter, and accordingly passe sentence, [Iudge.]

3. Who they be which are made Iudges of the cause; and they are the men of Iudah, and inhabitants of Ieru∣salem; euen the whole multitude.

4. The Parties betweene whom the controuersie and variance is, and they are God and his Vineyard: God being the Plaintiffe, and Israel the Defendant.

And now,* 1.1038 ô inhabitants of Ierusalem,* 1.1039 iudge, I pray you, betwixt me and my Vineyard, &c.

And now]* 1.1040 or, Now therefore. These are the words of God himselfe: q▪ d. Seeing it is thus that my Vine∣yard hath so frustrated my hopes, therefore now &c.

O inhabitants—And men—] The words are in the Originall read in the singular, not in the plurall num∣ber: O inhabitant; and man. By whom some would haue the Lord Iesus to be meant (as before was shewed:) but it is euident, that here the Lord appealeth to the Iewes themselues, and makes them Iudges in their owne cause; referring the matter betweene him and them to their owne consciences: And we know it is no rare thing in Scripture to finde one number put for another; the plurall for the singular, and the singular for the plu∣rall. * 1.1041 Now the reason why the Lord speaketh to one man (as it were) rather than to all; or to them all, as if they were but one, may be this, because he would haue iudge∣ment, not as simply of them all together, but particu∣larly of euery one; willing euery singular person of Iu∣dah and Ierusalem, to commune with their owne hearts, and accordingly giue sentence.* 1.1042 And therefore Tremil∣lius and Iunius, with diuers others, reade as the Origi∣nall hath it.

Ierusalem; Iudah] Iudah was the Country; Ierusalem was the chiefe Citie in that Country; and indeed one of the most famous Cities of the world; full of people; great amongst the Nations; Princesse amongst the Pro∣uinces, and in one respect exceeded all other Cities in the world besides; for therin was Mount Zion, the place of Gods seruice and worship, and therefore it was called theo 1.1043 Citie of the Lord of Hoasts: The Citie of God.

Iudge] To iudge sometimes signifieth to passe an vp∣right or vnpartiall sentence against any, true or false: so Christ willeth the Iewes top 1.1044 iudge righteous iudgement:

and sometimes it is only taken for the vnderstanding and discerning of all things; so meaneth the Apostle when he saith,q 1.1045 Let two or three speake, and let the other iudge, i. discerne what is spoken. This latter some would haue only here meant; as if the Lord did not re∣quire sentence, but only an inspection into the cause. But it may rather seeme the Lord requires not only that they should consider and discerne, but also that they should speake their minde, and giue sentence against such a Vineyard.

We shall not need to stand longer vpon Interpreta∣tion; the other words are cleare: we come now to Do∣ctrine, with the Vses and duties which we are to learne from each of the particulars. And first from the Man∣ner of this Appeale [I pray you] learne that

With much meeknesse and mildnesse doth God proceed against sinners.* 1.1046 When he hath to deale with them, he doth not come in furie and rage, but in milde and peaceable termes, with kinde intreaties: He doth not, as we see, imperiously command them with Sic volo, sic jubeo, &c. but vouchsafeth kindly to request them: Iudi∣cate quaeso; I pray yee iudge.

The like was Gods manner of proceeding with Adam after his transgression;r 1.1047 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 man∣ner he comes to Cain;s 1.1048 Where is thy brother Abel? What hast thou done? And so our blessed Sauiour, how mildly did he deale with him that smote him vniustly?t 1.1049 If I haue spoken euill, beare witnesse of the euill; but if well, why smitest thou me? And what mildnesse and meek∣nesse did he shew to Iudas, when he came to betray him, euen at that time calling him friend;u 1.1050 Friend, betrayest thou the Sonne of man with a kisse? In that parable of the mariage of the Kings sonne* 1.1051, (wherein Gods pro∣ceeding against wicked and vngodly professors, who repent not of sinne, neither doe beleeue in Christ, is set

forth) this point may haue further confirmation; for to him that hath not on a wedding garment, the King saith thus; Friend, how camest thou in hither, &c. quiet∣ly and peaceably examining and conuincing him.

And this the Lord doth,* 1.1052 that he may the sooner and the better bring the sinner to a sight and sense of his sinne 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 loue which the Lord beareth to him, as he is his creature; and that he desireth not his death, but his re∣pentance that he might liue. And certainly this milde and gentle kinde of dealing, doth much sooner cause the offender to see his fault, than a hastie and passionate proceeding doth, or can: So that vnworthy guest, when he was so friendly dealt withall, had nothing to answer, but was speechlesse* 1.1053.

Herein let vs be followers of God, as deare children, in manifesting this notable fruit of the Spirit, when we haue to deale with sinners; which hath in it the very pith of loue, which when it accompanieth a reprehen∣sion or obiurgation, it is as that same pretious oiley 1.1054 which shall not breake the head. Let Ministers here learne how to deale with their hearers; intreating, exhorting, be∣seeching, euen then when they may lawfully command. In things of this life, see how men are faine to intreat and sue hard for that which is their owne; and heart-glad they are if by any such course they can gather vp their debts. How glad then may we be, if by any ear∣nest perswasion or faire intreatie we can gather vp the debt of obedience, which our people owe vnto the Lord? I will neuer thinke much to speake faire and friendly, so that may follow thereupon. And thus the Apostle Paul doth come vnto his hearers, withz 1.1055 I be∣seech you brethren, by the mercies of God. And,a 1.1056 We be∣seech you that you would be reconciled vnto God. And againe,b 1.1057 I Paul my selfe beseech you by the meeknesse and gentlenesse of Christ: These are his vsuall exhortations.

And surely when Ministers speake thus to sinfull men, and proceed after this manner with them, I beseech thee by the mercies of God; I pray thee that thou wouldest leaue thy drunkennesse, profanation of Gods Sabbaths, swearing, &c. and be reconciled vnto God; it must needs strike deep into their hearts, if they be not sealed vp with hardnesse & vnbeleefe. Let Magistrates hence learne to shew mercy & compassion, and all tokens & testimonies of loue towards malefactors, euen then when Iustice is to be executed, and punishment inflicted, that offenders may see it is not malice, but Iustice that inflicteth that punishment vpon them: and that it is not their bloud, but their good and the good of others which is sought. And thus dealt Ioshua with Achan after he was appre∣hended for that execrable wickednesse which he had committed, and whereby all Israel was troubled.c 1.1058 My sonne (saith he) I beseech thee giue glory vnto the Lord God of Israel, and make confession vnto him, and tell me now what thou hast done, hide it not from me. For want of this, Iehu the king of Israel is threatned to be puni∣shed: For albeit he executed the iudgements of the Lord against the house of Ahab, according to Gods command; yet doing it with a cruell and reuengefull minde, without all pittie and compassion, God was dis∣pleased, and saith he will reuenge thed 1.1059 bloud of Iezreel vpon the house of Iehu. Let all Christians in generall take out this lesson which the Lord himselfe doth here and elswhere teach vs by his practice: and in informing or re∣forming offending persons, let vs vse all moderation and meeknesse, endeuouring in the quietest & mildest man∣ner to conuince them of their sins: In so doing we shall first, tread in the steps of God himselfe: Secondly, giue obedience to Gods commands, which require vse 1.1060 to Restore such as are fallen with the Spirit of meeknesse: Thirdly, manifest we haue the Spirit of God in vs by the fruits, whereof this is onef 1.1061: Fourthly, haue some hope that our reproofes, admonitions, exhortations, &c.

shall be profitable: for if euer we doe good, it must be by weight of good Arguments pressed in meeknesse of wis∣dome with mildnesse of spirit, that must be as sugar, with∣out which the bitter pils of reproofe will not be swal∣lowed. But alas! we cannot hit of those steps which our heauenly Father hath trodden in, and wherein our bles∣sed Sauiour hath gone before vs. How doth that hasti∣nesse in many of vs Ministers, who because we see not present successe of our labours, are ready to surcease our pains, & forgoe all, sort with this truth, or that Iniunction which S. Paul giueth to Timothie and in him, to all other Ministers,g 1.1062 In meekenesse instruct those that oppose them∣selues, if God peraduenture will giue them repentance to the acknowledging of the truth? How doe those bitter iests, taunts and reproches cast out against such as are in mise∣rie (what though they be euill doers, standing at the bar to be iudged and arraigned) vsually to be heard in the places of Iustice & Iudgement, by such as are in place of authoritie, come nigh this copy which God hath set? How can we see we imitate God like good childrē, when hauing to deale with friend or foe, we grow hot and boi∣sterous, if we be alittle moued? Alas for vs! oh that we could but remember Gods peaceable proceeding, euen with the vessels of his wrath, & learne more mildnesse.

But are we to deale thus mildly with all,* 1.1063 may some demand? is there no time when, nor no person to whom, rigour and seueritie must be shewed?

Surely,* 1.1064 much patience and lenitie must be vsed euen vnto the very worst, vntill it be despised and wilfully contemned: and then if it be cleare no meeknesse will serue to winne men, it is high time to vse seueritie to∣ward such, who by milde intreaties will not be perswa∣ded: And thus our blessed Sauiour, though in his first Sermon he pronouncethh 1.1065 Blessings, yet in his other he denouncethi 1.1066 Woes & curses against the Scribes and Pha∣risees, when as the former did not worke vpon them.

Let this teach vs likewise to admire the great good∣nesse* 1.1067

and vnspeakable mercy of the Lord. Men com∣monly are intreaters for those things which are profita∣ble to themselues; but who is he that is earnest with an∣other to doe that which tends only to the profit of him with whom he dealeth? If a man of himselfe cannot see what maketh for his owne good, and doe it of his owne accord, we thinke him well worthy to smart for his owne folly. But here see Gods dealing with vs the sons of men, who desireth and intreateth vs to sit in iudge∣ment against our selues; and why? surely for this end, that he might not iudge vs: for as the Apostle speaketh, k 1.1068 If we would iudge our selues, we should not be iudged of the Lord; so that the profit hereof would be our owne. How should our hearts relent? how should we be ouercome with this kindnesse of the Lord, who so graciously & mer∣cifully requesteth & intreateth vs for our own welfare?

And lastly,* 1.1069 is God so milde euen when he hath to deale with sinners? and doth he proceed in such quiet and peaceable termes, euen with wicked and vngodly ones? then let this stay the hearts of Gods people; for assuredly with them he will not be rigorous nor ex∣treme: If these fare so well, certainly Gods children shall fare farre better. Lift vp then thy deiected spirit, and cheare vp thy disquieted and perplexed conscience, thou poore one who tremblest vnder Gods hand for thy manifold infirmities, as the childe doth vnder the rod, and be not out of heart or hope.l 1.1070 The Lord is merci∣full and gracious, slow to anger, and plenteous in mercy, who will not alwaies childe; neither will he keepe his anger for euermore: He beareth patiently with the wicked, his slaues, his vassals: and will he not with thee, who art his childe, his darling? Is it possible that he should be worser towards thee who seekest his face, than he is with them who seeke it not at all? That cannot be. And thus much for the Manner, how he maketh his Appeale: Now for the Matter, or thing it selfe for which he doth Appeale, and that is Iudgement.

Iudge I pray you.]* 1.1071 He doth not say, condemne these, or iustifie my procedings, but iudge, aduise, take coun∣sell, and accordingly passe sentence. Thus

God is content to submit his courses vnto scanning;* 1.1072 and to bring his proceedings with the sonnes of men vnto a triall before he proceed to iudgement.

In the first Chapter of this Prophesie, we reade how the Lord doth as it were prouoke the people to a plea∣ding with him,m 1.1073 Come now and let vs reason together, saith the Lord, &c. as if he should say, If you are so well perswaded of the goodnesse of your cause, and are so ready to accuse me, and excuse your selues (which is the propertie of all hypocrites) let vs reason about the bu∣sinesse, and bring the matter vnto a triall, that so it may appeare whether I or your selues be most in fault. The like Plea he offers his people by the Prophet Ieremiah; n 1.1074 Wherefore I will yet plead with you, saith the Lord, and with your childrens children I will plead. And by the Prophet Micah he summons them to the like businesse, willing them to plead the cause with him, as it were at euen hand, offering to make answer to whatsoeuer they could obiect or lay vnto his charge; and he cals vpon the hils and mountaines to be witnesses, yea Iudges of the cause;o 1.1075 Heare O ye mountaines (saith he) the Lords controuersie, and ye strong foundations of the earth, for the Lord hath a controuersie with his people, and he will plead with Israel: O my people, what haue I done vnto thee? and wherein haue I wearied thee? testifie against me, &c.

And the maine reason hereof is,* 1.1076 that the Iustice of God might hereby be cleared, and euery mans mouth stopped;p 1.1077 That he might be iustified when he speaketh, and cleared when he iudgeth.

But the Apostle reproueth such as dare word it with the Lord,* 1.1078 and dispute with him about his proceedings; q 1.1079 Who art thou O man, saith he, that pleadest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? &c.

True;* 1.1080 for though God be content to offer it, for the clearing of his iustice, and conuiction of the sinner, yet it is ouer-great-boldnesse and sawcinesse, for any man to require and demand it: Here was Iobs failing, Ieremiahs weaknesse, and Dauids infirmity.

Make these vses of this point.

First,* 1.1081 let it serue for our Instruction, that wee admire the rich mercy and great goodnesse of the Lord, who is content so to abase himselfe, as to put his holy acti∣ons and proceedings to our scanning; and plead with vs Clay and Dart, Dung and Wormes-meat, about his iust and righteous proceedings. Should he vse Marti∣all law against vs, and as soone as euer we offend, (like Draco) write his lawes in bloud vpon vs, it were but iust and right: Now for him to come and reason with vs, and plead about the iustice of his cause, before hee proceeds to iudgement, this deserues acknowledge∣ment and admiration in the highest degree. Should the wood quarrell with the Carpenter? or the Iron with the Smith? or the clay with the Potter? Would they doe thus? And yet there is more difference be∣tweene God and vs, than is or can be betweene the Car∣penter 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 vse.) r 1.1082 O the depth of the riches, both of the wisdome, and louing kindnesse of our God! How vnsearchable is his goodnesse, and his mercies past finding out!

Secondly,* 1.1083 let it bee for Admonition vnto vs; that we beware how we taxe God of the least iniustice in any of his proceedings, for he is so assured of the equity of his actions, as that he feares not the scanning of them by his very enemies: yea, so farre is he from fearing it, as that hee will prouoke them to a pleading with him that doe accuse him: Now we know, none call for a day of triall, but such as are well perswaded they are of the surer side; as for those that doe euill, theys 1.1084 hate the

light, as our Sauiour speaketh, lest their deeds should bee reproued. Bee thou then contented with his will; hee hath reason for his actions, though thou knowest it not. This is a lesson wee cannot hit on; the best of vs are much wanting in it: Wee can all say, It is a shame to contend with the Almighty; yet when his hand lies any way vpon vs, then, Oh that I might speake with the Almighty. Holy Iob while he was himselfe,t 1.1085 ac∣knowledgeth this; but being tried with affliction, then u 1.1086 he forgat himselfe; for which God sharply* 1.1087 reproues him; and thenx 1.1088 Iob cries peccaui, and acknowled∣geth his owne vilenesse, and promiseth amendment. Whatsoeuer God doth, acknowledge to bee most iust: Say not, what a hard case is this; or how can this stand with iustice? But learne thou better things, and with Ely say;y 1.1089 It is the Lord, let him doe what seemeth him good. And with Mauritius, remember that of Dauid, z 1.1090 Righteous art thou, O Lord, and iust are thy iudge∣ments. What thou canst not vnderstand, inquire not a reason of, but reuerence it: Couldst thou vnderstand it, thou shouldst much more vnderstand that thou hast no reason to complaine, though it were for the re∣probation of thy husbands, wiues, childes, or owne soule.

The Parties, who are appointed Iudges in the cause, are in the next place to be considered; and they are themselues.

You inhabitants of Ierusalem,* 1.1091 and men of Iudah] He doth not put the businesse to this or that friend to arbi∣trate, neither doth he call vpona 1.1092 heauen and earth, nor on theb 1.1093 mountaines and strong foundations, (as he doth elsewhere) to heare the quarrell: (for it might haue beene thought these would haue beene partiall) But he makes his aduersaries themselues the Iudges of the cause:* 1.1094 Whence note we;

God will fetch witnesse from his aduersaries owne consciences, for the iustifying and condemning them∣selues.

God will neither chuse nor vse any other Iudge to condemne man, than man himselfe.

Thus the Lord after hee had vsed all good meanes, for the conuerting of Ephraim and Iudah, demands of no other than of themselues,c 1.1095 what hee should doe more: And so our Sauiour, after hee had propounded that Parable of the Vineyard,d 1.1096 let out to wicked hus∣bandmen, requires of the Priests and Rulers their iudgement: and they sentence them; and in them, themselues thus: That they were worthy to be destroi∣ed, and to haue the Vineyard taken from them, and let out to others, who should render the fruits in their sea∣sons. The like I might shew of Pharaoh,e 1.1097 who by force of conscience, was made to iustifie the Lord to his owne confusion: And of Adonibezek,f 1.1098 who acknow∣ledged, (when Iudah had taken him and cut off his thumbs and toes) that as he had done by others, so had God required him: And of Iudas,g 1.1099 who read the sen∣tence against himselfe, there being none else to doe it: Besides many other, of whom mention is made in Scripture, whose mouthes, haue beene opened to reade their owne doome, to the iustifying of the Lord, and condemning of themselues. Hereunto tends the Apo∣stles speech when hee telleth vs, that the sinner is sub∣uerted and sinneth,h 1.1100 being selfe-condemned. Thus, God loues to haue a sinner accuse himselfe, before hee accuse him; condemne himselfe, before hee condemne him.

See then here the vse of conscience,* 1.1101 and what good seruice it will doe: The Lord God hath set it as his de∣puty in the brest of man; which though it bee often∣times a neuter, when the act is doing, and while sinne is a commiting; yet afterwards it will proue a friend and faithfull witnesse for the Lord, but an aduersary against man. Oh that the wicked would thinke of this! who sinne in hope of secrecie; why who sees them? who can witnesse any thing against them? who can

condemne them, for such or such an action? Alas poore soule! There is a conscience within thee that sees thee, and will condemne thee; thy selfe shall passe sentence against thy selfe: Now thou canst hide, couer, and cloake thy sinne, and plead in the defense thereof; but when God shall cite thy conscience to giue in eui∣dence, * 1.1102 that shall bee as a thousand witnesses, and con∣demne thee for thy most secret sinnes. Though thou doe escape all apprehension and accusation in this world, yet thy owne conscience will arrest thee and hale thee vnto iudgement: And albeit thou escape mans iudgement, yet the iudgement of thy owne conscience thou shalt neuer escape. Neither thinke, that what thou thy selfe knowest shall euer bee concealed: thou art priuy to thy owne lewdnesse, and knowest of thy drunkennesse,* 1.1103 adultery, theft, &c. What art thou the better then, in that no body else is priuy to them, so long as thou hast a conscience within thee? Neither thinke thou, that because thy conscience is now asleepe, or feared, and benummed, through a continuance in the custome of sinne, that it will neuer be awakened, or that this is nothing so: For as the poize of a clocke be∣ing downe, all motion ceaseth; the wheeles stirre not; but being would vp, all is set on going: So albeit now, while thy conscience is downe, there is no noise nor mouing in thy heart, all is quiet; yet when it is wound vp by the iustice of God, (as one day assuredly it shall) it will set all the wheeles on working; thy tongue, to confesse and say, guilty, Lord, guilty, thy eies, to weepe; thy hands, to wring; thy voice, to cry; thy heart, to ake; and yet all in vaine. Bee watchfull therefore, and euer remember Conscience: Beware of hypocrisie, and secret sinnes, for though thou canst hide them from men and Deuils, yet not from it: And looke thou neglect not the checks of conscience. Doth it now checke thee, and reproue thee, for thy waies? know the time commeth, when that conscience which doth now

checke thee, shall iudge thee and condemne thee; and that which doth now reproue thee, shall hereafter tor∣ment thee in endlesse woe, if thou repent not.

Secondly,* 1.1104 seeing this is so that Man shall iudge him∣selfe and iustifie the Lord; then let it teach vs this point of wisdome, to beginne betimes, and nowi 1.1105 iudge our selues that we may not be iudged. Selfe-condemning is an especiall meanes to preuent future condemnation; and the more speedily we set vpon the worke, the more mercifully will the Lord deale with vs. It is recorded of Edward the first, sometimes King of this land,k 1.1106 that being crossed by a seruant of his in the sport of Hawk∣ing, and further incensed by a sawcie answer which he made vnto the Kings threatnings (telling him it was well there was a riuer betweene them) spurd his horse into the depth of the riuer, not without great danger of his life (the water being deepe, and the bankes too high and steepe for his ascending) Yet at last recouering land, pursues his seruant with his drawne sword. The seruant finding himselfe 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 necke to the blow of the Kings sword: The King seeing this, puts vp his sword, and would not touch him. Behold how humble submission and selfe-iudging soone pacifles him, whom a dangerous water could not with-hold from violence.

Whiles men stand out against God, iust fying them∣selues, stubbornly flying from him, he that rides vpon the wings of the winde posts after, with the sword of vengeance drawne; but when we condemne our selues, and cast our selues downe at the foot of his mercie, then will his wrath be soone appeased towards vs.

Thirdly,* 1.1107 here we haue a patterne for our imitation, and a coppy set to write after: Let vs herein also be followers of Godl 1.1108 as deare Children, and be so vpright and iust in our proceedings, as that wee may dare to ap∣peale

to the consciences of our aduersaries for witnesse and testimonie of our innocency: And (as the Apostle willeth)m 1.1109 let vs approue our selues to euery mans consci∣ence in the sight of God. Such was Dauids cariage to∣wards Sauln 1.1110, as that he was constrained twice to testifie of him, Thou art more righteous than I. The innocen∣cie of Shadrach, Meshach and Abedaego,o 1.1111 caused Nebu∣chadnezzar to pronounce with his owne mouth, they were the seruants of the high God. Though Plinius Se∣cundus be an enemie to Christians, and a persecutor of them, yet their holy and godly conuersation shall make him to certifie the Emperour his Master, Traian, that they are harmelesse persons. Thus let thy life bee holy and innocent, and then thou maist fetch a testimony from the conscience of the very enemie. And as Dauid said sometimes to Micol (obiecting vnto him that euen his owne seruants contemned him for his dancing be∣fore the Arke)p 1.1112 Of the seruants which thou hast spoken of, of them shall I be had in honour: So say I; euen those wicked ones that outwardly traduce thee and reuile thee, cannot, but inwardly they must acquit thee and com∣mend thee; their heart and conscience shall speake for thee euen then, when their tongue and lips doe speake against thee. And when euer it shall please the Lord to set their consciences on the racke, or to compasse them about with the snares of death, then shall their tongue be constrained, will they, nill they, to discouer what now lies hidden for the iustification of thy righteous∣nesse. Then they crie out, oh send for such a man, or such a woman, they will pray for me and doe me good, and giue me comfort: and doe we not see daily that they sooner trust (for all their talke) such as they terme Hy∣pocrites, Dissemblers, and Precisians, with their goods and with their children, and with their portions, yea, and with their soules also, before any other?

The last thing propounded to our consideration in this Appeale, is the Parties betweene whom the vari∣ance

is, and they are the Lord and Israel, God and his Vineyard; God being the Plaintiffe, and the whole bo∣dy of the people, euen all Israel and Iudah, the Defen∣dants: As vnequally matched as euer were Earth and Heauen, Strength and Weaknesse, or the great Bee∣moth and the silliest worme that creepes in the chinkes and crannies of the earth. God contends with man; he that is excellent, with them that are but dust: who then is like to haue the day?

Betweene mee and my Vineyard.]* 1.1113 And is it possible that there should be a controuersie betweene God and his Vine, which he planted with his owne right hand? Betweene him and that people whom he had so highly honoured? Then it will follow, that

Sinne will make bate and stirre vp strife betweene God and his dearest people.* 1.1114

There is no Citie, no not Ierusalem; no people, no not Israel nor Iudah, be they graced with neuer so ma∣ny priuileges, crowned with neuer so many blessings, but sinne will set the Lord and them at variance: The Lord hath a controuersie with the Inhabitants of the Land (saith Hoseah)q 1.1115 because there is no truth, nor mercy, nor knowledge of God in the Land, &c. Sinne was the bree∣der of it. Babylonr 1.1116 the glory of the Kingdomes, the beautie of the Caldees excellencie: yet her pride set her and God at variance, so that her Palaces were made dens of Dragons; wilde beasts of the field did lie there; their houses were cages for vncleane birds; Owles did dwell there; Satyres did dance there; with dolefull creatures were they filled. And thus Sodome,s 1.1117 sometimes as faire and beautifull as Paradise it selfe, was set at variance with the Lord by reason of her sinnes:t 1.1118 Pride, Idlenesse, and Fulnesse of bread, &c. bred the quarrell, and was the cause that shee was madeu 1.1119 a perpetuall desolation. And will not those seuen famous Churches of Asia,* 1.1120 Ephe∣sus, Smyrna, Pergamus, Laodicea, Philadelphia, Sardis, (in the midst whereof God is said to haue his walke)

witnesse as much? Did not their sinnes cause the Lord to contend with them a long time; and in the end make him to giue vp their Land to be inhabited by Zijm and Ochim; Turkes and Infidels? What shall I need to say more? Such a variance it made betweene God and the Angels,x 1.1121 as that they were turned out of Heauen: Be∣tweene God and our great Grand-father, asy 1.1122 that he was droue out of Paradise: Betweene the Lord and Moses, z 1.1123 as that it kept him from Canaan: And such a conten∣tion daily it breeds betweene God and men, as that in∣finite thousands are thereby kepta 1.1124 out of the Kingdome of Heauen.

Let all wicked ones hence take notice of their estates,* 1.1125* 1.1126 which by this Doctrine they may as clearely see as in a glasse: For doth sinne set God and man at oddes? and is it a make-bate betweene them? Then certainly such as liue in it, and harbour it, cannot be at peace with God. What peace (saith Iehu to Ioram)b 1.1127 so long as the whore∣domes of thy mother Iezebel, and her witchcrafts are so man0y? So say I, What peace so long as that make-bate is harboured in thy brest? Nay,c 1.1128 There is no peace to the wicked, saith my God. For whatd 1.1129 fellowship hath righte∣ousnesse with vnrighteousnesse? What communion hath light with darknesse? What concord hath Christ with Be∣lial? God is thy enemie, ande 1.1130 hath against thee, and therefore see thou agree quickly with thy aduersarie. We say in a prouerbe, He is poore that God hates: true, none so poore as the wicked are; for what though they haue riches, honours, friends, &c. when there is a con∣trouersie betweene God and them?f 1.1131 If one man sinne against another, the Iudge shall iudge for him, (said old Ely to his sonnes) but if a man sinne against the Lord who shall intreat for him? Seeke therefore reconciliati∣on; cast that make-bate out of thy bosome, which stirs vp all this strife. Sinne is thy owne creature; destroy that, and God must needs loue thee, who art his crea∣ture: but if thou wilt not, then expect no peace, but

contention and destruction. If the Pot will needs con∣tend with the Potter, it cannot be, but it must be bro∣ken: Thou art but an earthen Pitcher in the hand of thy Maker, and he can full easily dash thee against the wall, and stampe thee into powder. It is good counsell that the Wise-man giues thee,g 1.1132 Contend not with him who is mightier than thy selfe: and if thou beest not a foole, I aduise thee to follow it, lest Woe and Alas come too late.

And secondly;* 1.1133 See here the reason why the Lord doth so often bend his browes, and turne away his face from his owne people in displeasure: Sinne is it, that bred the quarrell; that was it, which causeth it. The fa∣shion of many in the day of affliction, is, to crie out of euill tongues, that haue for spoken them; and surely, say they, we are bewitched: but if we looke well about vs, we shall finde the grand-witch to lie lurking in our own bosomes. It is sinne that hales downe those iudgements on vs and ours.h 1.1134 What shall I say, O Lord, when Israel turnes their backes before their enemies? (said Iosua to God:) now marke Gods answer: Get thee vp; where∣fore liest thou thus vpon thy face? Israel hath sinned, they haue transgressed my Couenant which I haue commanded them, for they haue euen taken of the accursed thing, and haue also stollen, and dissembled also, and they haue put it euen amongst their owne stuffe. 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 giue to the like demand; Why are wee so often punished, afflicted, plagued? Surely wee haue taken of that execrable thing, and broken the Coue∣nant of the Lord; and vntill that accursed thing (Sinne) be searched out and cast away, neuer hope for any fa∣uour to be shewed from the Lord:i 1.1135 Ionah must be cast ouer-boord before the storme cease.

Lastly,* 1.1136 seeing sinne sets God and his dearest people

at variance, be they graced with neuer so many excel∣lencies or priuiledges: thenk 1.1137 be not high minded, but feare: for whatsoeuer thou art that sinnest against the Lord, be thy priuiledges neuer so many or excellent, l 1.1138 wert thou as a signet vpon Gods right hand, or as the ap∣ple of his eye; yet he will haue a controuersie with thee. And so for our Land in generall, which may seeme to out vie the felicitie of all other Nations in high and rich prerogatiues. Of all the trees in the Garden, wee may seeme to be the Vine that God hath set his heart vpon; amongst all the varietie of Flowers. England is the Lilly and the Rose; amongst all the Princes we haue had a Deborah, and haue a Dauid; amongst all the Prophets of the Lord, wee haue the most reuerend Elishaes; a∣mongst all the Nurseries and Springs of learning, wee haue the most famous Nai••ths; amongst all Lands, we haue that Canaan which abounds with plentie of all good things; and amongst all Cities, wee haue Ierusa∣lem. But will these priuiledges beare vs out if wee take libertie to sinne against the Lord? Alas! they cannot; nay, so farre are they from stopping Gods wrath, as that they will rather make way for it. As a man is more of∣fended with the euill behauiour of a seruant that hath beene aduanced by him; so the Lord with vs. When Saul behaued himselfe not so well in his Kingdome as he ought, it was taken from him and giuen vnto Dauid. Hold that thou hast, O England, lest misery come vp∣on thee.

And thus much for the Appeale, which was the first thing wee considered in the Plea. The Indictment fol∣lowes in these words:* 1.1139 What could haue beene dore more to my Vineyard, that I haue not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wilde grapes?

Wherein wee haue an Action commenced against them of Ingratitude, which is prosecuted and proued to their faces, and therein,

More particularly we see; first, how the Lord excuseth himselfe from being in any fault for that their barren∣nesse: No way was he defectiue; he had done as much as might be done to make it fruitfull: What could haue beene done more to my Vineyard (saith he) that I haue not done in it?

And secondly, hee accuseth them for horrible vn∣thankfulnesse in making so vngratefull a returne; which accusation is amplified by an Antithesis betweene his iust demand, He looked that it should bring forth grapes, and their vniust demeanure, for it brought forth wilde grapes.

The forme of the words, as we see, is Interrogatorie; What could haue beene done? Wherefore when I looked, &c. And it is obserued 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 obiect, then God turned his voice to another accent; and the first word he speakes to him after his transgression was a question, m 1.1140 Adam where art thou? and with the same forme and method of speech hee goeth on;n 1.1141 Who told thee thou wast naked? Hast thou eaten of the tree whereof I com∣manded thee thou shouldest not eat! And euer since it is vsuall with the Lord to discusse with man after the same manner; sometimes to teach him; sometimes to re∣proue him; sometimes to confirme him; and oftentimes to conuince him: For albeit mans 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 haue ano∣ther vse; for they for the most part tend to conuince the conscience, and bring it to a sense and science of sinne: And so here; God doth Appeale to the conscien∣ces of these Israelites, and fetch euidence against them, from the impartiall euidence of their owne hearts, What could haue beene done more? q. d. Is there any thing that

could haue beene desired of a Husbandman, wherein I haue been wanting? Shew me wherein I haue failed of my dutie; alledge what you can against me; let your consciences speake.

Wherefore when I looked, &c.] Some reade it, Why haue I lookedo 1.1142: as if God should expostulate with him∣selfe, why he expected any good fruit from so naughty and peruerse a people; and that he doth after the man∣ner of men, who oftentimes complaine of themselues, and are offended with themselues, when the euent of a thing doth not answer their hope and expectation; for that they haue bestowed such cost and paines to so little purpose. But others thinke this sense to be the plainer; p 1.1143 Seeing I haue fully discharged my dutie, and haue done aboue all that could haue beene expected in husbanding my Vine; whence comes it, that it yeelds me so euill recompence?

Now haply some may obiect,* 1.1144 that albeit God had thus planted and watered his Church, and vsed all out∣ward meanes for the fertilitie thereof, yet seeing (as the Apostle sheweth)q 1.1145 Pauls planting is nothing, nor Apol∣loes watering, without Gods blessing; how could God say, he had done all that could be done, when he with∣held a blessing, and softned not their hearts, that the meanes might become profitable? Might not this man of Iudah,* 1.1146 and in habitant of Ierusalem haue had replied in the words of the Leper,* 1.1147r 1.1148 Why Lord, if thou wilt, thou canst make vs cleane?

For answer hereunto: First, we are to know, that God here speaketh of the sufficiencie of the outward meanes, and not of inward grace: That was done to this wicked Vineyard, which if it had beene good, would haue brought forth the fruit of repentance and new obedi∣ence. The Raine fals, the Sunne shines vpon the earth; the garden hereupon brings forth herbes, the desart thornes; whence is this, but from the nature of the ground? there is as much done to make one fruitfull as the other. Thus God had done enough, the meanes

he vsed were sufficient, had not this people been of such a peeuish and froward disposition.

And secondly,* 1.1149 God speaketh not here of his absolute power, whereby he can doe whatsoeuer pleaseth him: (he could make iron swim, and cause stonie rocks to yeeld forth streames of water: he could raise vp of stones children vnto Abraham; and giue Christ more than twelue Legions of Angels to deliuer him) but he denies that he was bound to doe any more for them than he did. And therefore that cauill would haue beene but friuolous (saith Caluin) for their consciences pricked them in such wise, as that they could not escape by lay∣ing the fault vpon another. For albeit God doe not pierce with efficacie into the hearts of men by his holy Spirit to make them teachable; yet it will be in vaine for any notwithstanding to mutter that this was wan∣ting to them, seeing that their externall vocation doth sufficiently cut off all pretext and shew of igno∣rance whatsoeuer. And now let vs come to some such Instructions as the text will naturally afford: And first we see how

God is altogether out of fault,* 1.1150 and can no way be char∣ged with the sinfulnesse and barrennesse of mens hearts and liues.

In another place of this prophesie we finde the Lord complaining,s 1.1151 that he had held out his hands all the day long to a gainsaying and rebellious people. His armes were stretched out, he ready to receiue, but they did gainesay and rebell, and refused to come into his armes. And by the Prophet Ieremiah he telleth the people, howt 1.1152 he sent all his seruants the Prophets vnto them, rising ear∣ly, and sending them, saying, Oh doe not such abominable things which I hate. But they harkned not, nor enclined their eares to turne from their wickednesse. And by the Prophet Hosea he thus speaketh;u 1.1153 I haue spoken vnto them by the Prophets, and I haue multiplied visions, and vsed similitudes by the ministerie of the Prophets. The

meaning is, that he had declared his will, and made knowne his minde vnto them so plainly, as that they could not plead ignorance, or any way charge him with fault. And our Sauiour Iesus Christ complaines thus; * 1.1154 O Ierusalem, Ierusalem, thou that killest the Prophets, and stonest them which are sent vnto thee; how often would I haue gathered thy children together, euen as a Hen gathereth her chickens, and yee would not. Where we see clearely how God would their conuersion (vn∣derstand it of hisx 1.1155 signifying will) and therefore gaue them the outward meanes, sending vnto themy 1.1156 Pro∣phets, Wisemen, and Scribes; messengers endued with all varietie of gifts, administrations, and operations; and that not once. but often; How often would I haue gathe∣red? Often by the mouth of his seruants; often by his owne selfe; as the louing Hen is alwaies caring for her chickens; alwaies clucking and calling them, if they wander out of her sight neuer so little, that shee may gather them and guard them from the mischiefe of all vermine: But they would not; they themselues gaine∣said. Where then lay the fault? And so S. Stephen com∣plaineth of the Iewes; yea telleth them to their faces, that they werez 1.1157 stiffe-necked, and of vncircumcised hearts and eares, and did alwaies resist the Holy Ghost; that is, the worke of the Holy Ghost in the ministerie of the word, and would not be wrought vpon.

But the Scripture speaketh of Gods hardninga 1.1158 Pha∣raohs heart,* 1.1159 so that the meanes should not be profitable vnto him: And God himself commandeth Isaiah, to preach vnto the people, that they may be hardnedb 1.1160, and so not conuerted.

True;* 1.1161 and yet in all this God cannot be charged with any fault or blame. For it is a iust and righteous thing with God to punish sinne with sinne:c 1.1162 My peo∣ple would not hearken to my voice, and Israel would none of me: so I gaue them vp vnto their owne hearts lusts, and they walked in their owne counsels. Thus then God

doth this for a punishment of such as withstand and contemne those gratious meanes hee offers them for their good.* 1.1163 If Pharaoh harden his heart against the meanes, God will harden his heart that he shall not pro∣fit by the meanes. So then though Sathan hardneth as a malitious Author; and man hardneth himselfe as a vo∣luntarie instrument; yet God hardneth no otherwise, than as he is a iust Iudge and righteous auenger of sinne.

[ 2] And secondly, God doth not hardend 1.1164 by infusing euill, but by with-holding of his grace, and forsaking of his creature, which Diuines call spirituall desertion. As the Sunne freezeth the water, not by adding coldnesse to it, but by keeping backe his heat: so is God a defici∣ent cause of hardnesse, but no efficient thereof. And this must be marked, that we erre not in this point. Now let vs make the Vse.

And first,* 1.1165 this frees vs from a slander that the Papists haue laid vpon vs, in giuing out that we teach directly or by consequence, that God is the author of sinne, and only cause thereof. Now whether this be true or no, iudge you. You now heare it taught, that he is out of fault, and may no way be charged with the least spot of sinne; he is most holy, iust, and pure in all his waies and workes. Now therefore the Lord be Iudge betweene them and vs.

And secondly,* 1.1166 see how damnable and excuselesse shall the carelesnesse of the most be in the matter of their saluation: to excuse and lessen their owne sinne, they will not sticke to lay the fault on God himselfe; and charge their Maker with their damnation: They sweare, swagger, drinke to drunkennesse, defile forbidden beds, shoot at heauen with their blasphemous oathes, and then fetch from Gods decree and purpose excuses for these their outragious wickednesses. And why should fault be found with them? If God would it should be otherwise;e 1.1167 Who hath euer resisted his will? and why doth he yet finde fault? He hath decreed it, and his

decree must stand: If the Deuils in hell should speake, what could they say more? We haue fallen, and God cau∣sed it. Wicked and fearefull thoughts! When Adam sin∣ned, f 1.1168 he blamed his wife; and shee, God himselfe; and we haue sucked the same milke: but as it would not serue Adams turne, no more will it serue ours. Cease then thou foolish one from charging God, or drawing him in as an accessarie to thy prophanenesse; God would haue thee saued, but thou wilt not: He labours to make thee good, and darest thou lay to his charge thy owne voluntarie badnesse? Behold, God is so farre from be∣ing guilty of thy miserie, as that he giueth thee his Word, his Sacraments, and affordeth thee all good helps to mollifie thy heart, iustifying himselfe by these pro∣ferd meanes of thy saluation, that he hath no desire nor delight in thy destruction; and darest thou charge him with thy damnation?

Thou saist,* 1.1169 If God would, it should be otherwise: if he please, he could saue without these meanes.

True;* 1.1170 if we speake of his absolute power (as was before shewed) but it is his actuall power that thou must looke vnto; and so he (hauing tied the end and the meanes together) cannot, because he will not bring thee to the end without thy vsing of those meanes which tend vnto the end: for that is the ordinarie course which he hath decreed to vse, and which he will not alter but vpon speciall occasion, as our Sauiour no∣teth g 1.1171 in the cure of Naaman, and in the feeding of the widow of Sarepta. God hath ordained that a mans bodie should liue by the meanes of meat, drinke, sleep, &c. shouldst thou now neglect these meanes for the preseruation thereof, and yet accuse God if thou growest sicke, and weake, &c. because if he would he could con∣tinue health and strength vnto thee without these helps; I am sure that all men would condemne thee; nay that thou wouldst condemne thy selfe of solly and pre∣sumption.

Thou pleadest further Gods decree;* 1.1172 for albeit thou vse the meanes, yet the end is already decreed, and who can alter it?

But secret things belong vnto the Lord;* 1.1173 leaue them to him: It is not for thee to pry into that Arke which is couered with a curtaine of holy secrecie; not to be drawne aside vntill that day comes, wherein we shall know as we are knowne. That signed and reuealed will, written in Tables, published with trumpets, is it to which thou standest bound. Neither doth the necessitie of this Decree excuse: for God doth not by his Decree force thee vnto euill; but he findes thee euill, and prone only vnto it of thy selfe: He decrees that thou shalt be so or so; and knoweth that thou wouldst be so, had he neuer decreed it: but seeing thou knowest not what this his decree is, vse the meanes, and condemne not God.

Thus learne to chamber thy tongue, vaine man: for God cannot be charged, nor any way blamed with thy sinfulnesse and barrennesse. Lay thy hand vpon thy mouth, and condemne thy selfe: forh 1.1174 Thy destruction is of thy selfe, oh Israel. Say not, what can I remedie it, if God will not saue me; for what can God doe more than he hath done for thee? God raines vpon thee his holy deawes, and is not wanting in his purging and pruning thee with his corrections. He hath giuen thee strange and excellent meanes; so that it is only thou that art wanting to thy selfe: Heauen is good, but thy ground is naught. A cunning Caruer can cut the simi∣litude of any creature; yet not on a rotten sticke: where lies the fault? Surely in the rottennesse of the wood, and not in the Caruers cunning: that thou art not wrought vpon, the fault is thy owne, and not the Lords. Thy case is that of Ierusalem; How often would I haue gathered thee, and thou wouldst not. If then thou smartest for thy sinfull and barren life, thanke thy selfe; for thou art the cause, God only the auenger; thy bloud then be vpon thy owne head, that which will die let it die. And

thus much for the first point. A second followes: and I propound it thus:

The wicked will still continue wicked,* 1.1175 although God vse all good meanes that can be vsed to bring them vnto good, and make them better. God had done what might be done, and yet his Vineyard is as bad, nay worse than euer: A pregnant proofe this our Prophet giues vs, when he saith,i 1.1176 Let fauour be shewed to the wicked, yet will he not learne righteousnesse: in the land of vpright∣nesse will he deale vniustly, and will not behold the Maiestie of the Lord. Such is the vile and cursed nature of them, as that no mercy nor fauour can worke with them to doe well; nay in the land of vprightnesse, amongst ma∣ny occasions and meanes of good, they will doe wic∣kedly. And thus Ieremiah to the same purpose;k 1.1177 In vain I haue smitten your children, they receiued no correction, &c. O Generation, see ye the word of the Lord: haue I been a wildernesse vnto Israel,? a land of darknesse? wherefore say my people, We are Lords, we will come no more vnto thee? And againe,l 1.1178 O Lord, are not thine eies vpon the truth? thou hast stricken them, but they haue not grieued; thou hast consumed them, but they haue refused to receiue correction, they haue made their faces harder than a rocke, they haue refused to returne. And so Amosm 1.1179 sheweth how incorrigible the wicked of his time were; no cor∣rection that the Lord could vse, would better them. Many are the examples likewise that might be brought for the further strengthening of this truth, as of Pha∣raoh, Ahaz, and others; but I purposely forbeare, inas∣much as something hath formerly beene spoken to this purpose. Now briefly for the vse, which is,

For Admonition,* 1.1180 that we beware of this sinne which hath an aggrauating circumstance with it: for then is sinne most vile and filthie when it breakes out against those meanes that should haue kept it in:* 1.1181 Amongst ma∣ny of which meanes, these are some; which let vs all take especiall notice of.

First,* 1.1182 our Vowes and promises which we haue often made vnto the Lord both in health and sicknesse, that we would doe such or such a holy dutie, and refraine from such or such an euill action: let vs beware of sin∣ning against these: our vowes are Gods debts, and they must be paid; and therefore saith Solomon,n 1.1183 When thou vowest a vow to God, deferre not to pay it; for he hath no pleasure in fooles: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. And indeedo 1.1184 he is iustly required to pay, that was not compelled to vow. And amongst all other vowes, be mindfull of that solemne vow which thou madest to God in thy Baptisme, and hast often since renued in thy comming to the Supper of the Lord. Oh! what a fearefull thing is it, if we wittingly and wilfully breake couenant with God, when ciuill hone∣sty maketh some conscience of keeping promise made with man.

Secondly,* 1.1185 checke of Conscience. God hath set consci∣ence within vs as a Monitor to giue vs an Item when we doe amisse, and to forewarne vs of euill; this often∣times tels vs we may not doe such or such an action, or when we haue done it, that it is not well: now beware we of sinning against conscience; neglect not the checkes thereof reprouing vs of our waies, but heed∣fully minde it watch-word; for else know assuredly, that the conscience which now checkes thee, shall here∣after iudge thee, and that which now reproueth thee, will hereafter vexe thee and torment thee for thy neg∣lect. Beware also how thou suppressest any good mo∣tion suggested by conscience; for in so doing, thou wilt in the end cleane silence conscience, and quite kill it, so that the grossest sinnes shall be practised withoutp 1.1186 any checke or remorse. Fearefull is this sinne, and such as is the forerunner ofq 1.1187 a reprobate minde.

Thirdly,* 1.1188 Corrections and Afflictions. These are the r 1.1189 thornes wherewith God doth hedge vs in; and serue to

keepe vs from leaping out of Gods pastures into the pa∣sture of wickednesse and sinne. Beware we then of lea∣ping ouer this hedge: take we heede of sinning against these meanes: let it not be said of vs as it was of Ahaz, s 1.1190 This is that King Ahaz, who in the time of his distresse did trespasse yet more and more against the Lord. To be afflicted, and not to be purged by affliction; to be stric∣ken with the rods of God, and to haue no correction nor reformation follow, is a signe of a fearefull indura∣tion. t 1.1191 The bellowes are burnt, the lead is consumed with the fire: the founder melteth in vaine; for the wicked are not plucked away. Reprobate siluer shall men call them, because the Lord hath reiected them.

Fourthly,* 1.1192 Gods many and great mercies; especially the Word, and the light of the Gospell: take we heed how we withhold theu 1.1193 Truth of God in vnrighteousnesse,* 1.1194 ha∣ting to be reformed, casting it behinde our backes. Such a sinne is this, as brings condemnation with a witnesse, with a vengeance; sore and heauie condemnation: x 1.1195 This is that condemnation, that light is come into the world, and men loue darknesse rather than light, because their deeds are euill. The cleare light of the truth shi∣ning, hath discouered to vs, that Swearing is a sinne; Drunkennesse is a sinne; Sabbath breaking is a sinne, &c. what now will such plead for themselues that liue therein? Surely they haue nowy 1.1196 no cloake for their sins. S. Paul would haue the word of Godz 1.1197 to dwell plenti∣fully in our hearts; to haue full scope and the whole sway in the heart of a Christian: And so be it. These and the like meanes which God affordeth vs for our good, let vs profit by, and by no meanes sinne against them; for if we doe, assuredly God will require it of vs; for good turnes aggrauate vnkindnesses, and our offen∣ces are increased with out obligations: Of all the gra∣cious meanes he affords vs, he keepes a reckoning. The sundry afflictionsa 1.1198 wherewith his people were af∣flicted, are by him remembred; and so the Sermons

and Prophesies of his seruants,b 1.1199 with the circumstances of time and place,b 1.1200 and vnder what Kings reigne,b 1.1201 are likewise by him recorded. Since therefore God keepes such a precise account of the meanes he vouchsafeth to vs, let it stir vp all to make better account & vse of those meanes: for otherwise they will be reckoned for no other end, but to make our reckoning the heauier. So many meanes will the Lord one day say I haue afforded you; so many Ministers haue liued amongst you, and warned you; so many hundred Sermons you haue heard, and lost. We reade that he tooke account of how many men were won by ac 1.1202 Sermon; and shall we then thinke he doth not take an account of how many Ser∣mons are lost by men? Oh! how should this make eue∣ry one see that they profit by the meanes which God affords?

Wherefore when I looked that it should bring forth grapes,* 1.1203 brought it forth wild grapes?

Whether we take this second member, as a com∣plaint made by God against himselfe, for that he expe∣cted fruit from so bad a Vineyard, as (we noted before) some doe: or else as a complaint made by him against them, for nor profiting by the meanes; it is not much materiall. From either of them both we may collect,

God takes it grieuously,* 1.1204 that the meanes which he vseth for mans good should be contamned. For this is a complaint, and proceedeth (as it were) from a grieued heart and troubled minde.

To proue this point, remember what is said of the old world: after Gods Spiritd 1.1205 had striued with them a long time by admonition, reprehension, threating, & expectatiō (for that is there meant by his spirits striuing) labouring (in vain) to bring them to repentance,e 1.1206 It re∣pented the Lord he had made man on the earth, & it grie∣ued him at the heart. This caused the Lord to take vp that pitifull complaint against Israel and Iudah;f 1.1207 E∣phraim, what shall I doe vnto thee? O Iudah, how shall in∣treat

thee? for your goodnesse is as a morning cloud, & as the morning dew it goeth away: As if he should haue said, Hi∣therto I haue vsed al means that possible I can, to humble you for your sins and to do you good, so that I know not what I shall doe more for you; and yet I can bring you to no good passe: therefore it grieues me for you, and I cannot but mourne to see you so rebellious. And thus our blessed Sauiour beheld Ierusalem and wept ouer it, saying;g 1.1208 If thou hadst knowne, euen thou, at least in this thy day, the things which belong vnto thy peace, &c. Hee considering the obstinacie and stubbornnesse of this people, despising his Word, reproching his mira∣cles, and reiecting his grace, could not refraine, but hee must burst forth into teares. By these Scriptures it is euident, that it is grieuous vnto God, to see men neg∣lect the good meanes ordained and afforded for their good and welfare.

And indeed,* 1.1209 a little vnkindnesse at their hands of whom we haue deserued well, must needs be grieuous; when much indignity receiued from an enemy, shall ne∣uer bee regarded.

Whose example may be for our Instruction:* 1.1210 When we see the froward and peruerse disposition of wicked ones, who will not be reclaimed by any meanes that is, or can bee vsed; let vs grieue and mourne for the hard∣nesse of their hearts:h 1.1211 My leannesse, my leannesse, (crieth out this our Prophet Isaiah) woe is mee: the treacherous dealers haue dealt very treacherously, yea the treacherous dealers haue dealt very treacherously. Hee did so grieue at the transgressions of the people, that hee became exceeding leane therewith, as the doubling of the word importeth. The Prophet Ieremiah like∣wise is full of passion in this behalfe, and cries out; i 1.1212 My bowels, my bowels, I am pained at my very heart; my heart maketh a noise in mee, I cannot hold my peace: Yea he wisheth, that his head were full of water,k 1.1213 and his eies a fountaine of teares, that hee might weepe day

and night, for the sinnes of the people: And also tels them,l 1.1214 That if they still contemne the meanes, and turne away the eare refusing to heare, his soule should weepe in secret places for them, and his eies should weepe sore and runne downe with teares. Thus did righteous Lotm 1.1215 vex his soule with the vncleane conuersation of the wicked: And thus did Samueln 1.1216 weepe for the sinnes of Saul: And so did Dauidso 1.1217 eies gush out with teares, because men kept not Gods Law. Thus did Ezrap 1.1218 weepe for the sinnes of the people in his time: And Paulq 1.1219 weepe for them that did walke inordinately amongst the Philippians. Did Gods children so weepe in those daies, for the obstinacy and hard-heartednesse of the wicked? How comes it to passe then in these daies, that wee are so dried? Is it because the men of this generation are not so bad? or rather (as the truth is) wee that professe our selues Christians are not so good? Soone may we guesse then, of what stampe they are of, who are so farre from mourning and grieuing at the sinfulnesse and hard-heartednesse of this age, as that they make themselues merry therewith, and reioice thereat: In Theaters, Play-houses, and such like mee∣tings, not onely with patience, but with content, and delight, heare blasphemy, and behold vncleannesse: Blasphemy, Pride, Drunkennesse, and such like pro∣phanenesse, they can see & heare without remorse, yea laught at: What monsters are these?r 1.1220 Meroz must be cursed bitterly, for not helping the Lord against the mighty: and can such looke to be blessed, that laugh with those that fight against him? When thou seest the iniquity of the people, remember God grieues for it; and wilt thou reioice at it? If those infernall and hellish spirits haue any delight, this is their delight, to see men sinne and offend their God: And wilt thou make the Deuils delight, thine? Doe not so; but bee thou con∣trary to him, and grieue at that which he takes pleasure in. Wouldest thou in stead of a smile afford a teare,

when thou seest sinners to transgresse, it might so come to passe, that thy griefe might worke also a griefe in them; and thy tears cause them to relent, (as many times we see, the seeing others fall heartily to their meat brings on their stomacke) when thy smile confirmes them in their wickednesse.

And secondly;* 1.1221 seeing this is so, that God takes it grieuously when the meanes hee vseth for our good, is contemned by vs; let this serue to presse that vse which we lately heard, and cause vs to profit by all the grati∣ous meanes that God affords. Thou art afflicted and liest vnder Gods correcting hand; oh! how grieuous will it bee to God, if thou commest out of this fire not refined? Thou commest to his house, and sittest downe at his Table, and departest againe away lesse iu∣stified than thou camest thither: Oh! how doth this cause God to mourne? Haue you no regard of this his sorrow?s 1.1222 Is it nothing to you, all you that passe by? What creature is there that God hath made in heauen, earth, seas, or all depths, brings heauinesse into the Courts of happinesse, except man? It is he, and onely he, that doth it. Thou mockest at thy oppressions, oathes, sacriledges, lusts, frauds; for these hee grieues. Thou scornest his Gospell preached; hee bewailes thy scorne. That which is sorrow to his soule, is butt 1.1223 a pastime vnto thee. Oh doe no more so wickedly, my brethren; bewaile sinne past, and amend for time to come.

And lastly;* 1.1224 hence may the humbled and contrite soule sucke forth much sweetnesse: For doth he grieue when we profit not by the meanes? Then questionlesse his eares must needs bee open to the sighs and groanes, to the praiers and supplications, of such as are wrought vpon by the meanes, to turne vnto him with true con∣trition and godly sorrow, and call vpon him with a liuely faith. How should this encourage such as are comming on, to come on with cheerefulnesse? But if

we will not, then assuredly he will destroy vs, though with griefe. As the Iudge passing sentence on a male∣factor, though hee be moued with indignation against him, as he is a theefe, or murtherer, &c. yet with compas∣sion as he is a man. And if we be condemned, whether it bee with the will or against the will, all commeth to one end; our paines and plagues shall bee neuer the lesse, nor lighter.

And now goe to;* 1.1225 I will tell you what I will doe to my Vineyard:* 1.1226 I will take away the hedge thereof, and it shall bee eaten vp; and breake downe the wall thereof, and it shall be trodden downe.

[ 6] And I will lay it waste, it shall not be pruned nor dig∣ged, but there shall come vp briers and thornes: I will also command the clouds, that they raine no raine vpon it.

Looke as in Courts of Iustice, and seats of Iudge∣ment, after Conuiction followes sentence of Condemna∣tion; so here wee haue the like proceeding: They be∣ing conuicted by their owne consciences, and as con∣demned persons by their owne mouthes, sentence pas∣seth against them on the plaintifes side; and that most fearefull: for it is a sentence of destruction and deso∣lation, euen of the whole Land and People. Hee will take from them those many belssings and fauours, which hee had bestowed on them. And that is not all: for he will also lay them open, and giue them vp to the spoile of their enemies, so that they shall bee trodden downe and made desolate.

In which sentence is considerable:* 1.1227 First, A gracious Premonition, in the beginning of the fift verse.

Secondly, A terrible Executions of the iudgement threatned, from the middle of the fift verse, to the end of the sixt.

In the Premonition, obserue we Gods mercifull good∣nesse: First, in foretelling them of the Iudgement; And now goe to, I will tell you. Secondly, In prolonging it; for hee doth not by and by punish them, but a while

deferres, and therefore he speaketh in the future tense, what I will doe.

In the execution, consider we these three circumstan∣ces: 1. The partie punishing, and that is the Lord him∣selfe [I] will take away, [I] will breake, &c. 2. The parties punished, and they are Gods owne people, his cho∣sen vineyard, his owne inheritance [It] shall be trodden downe, the hedge [thereof] &c. 3. The punishment it selfe, and that consists both in the paine of losse and paine of sense: good things shall be remoued, and euill things inflicted. For first he will take away the hedge, and breake downe the wall; whereupon shall follow ea∣ting vp, treading downe, laying waste: and then se∣condly, he will withdraw his paines in pruning and digging of it, and with-hold the clouds from raining raine vpon it; and thereupon shall follow the barren∣nesse of it: for it shall bring forth nothing, or worse than nothing; briers and thornes shall grow vpon it.

Hauing now seene the summe; let vs spend a little time in the opening of the words, that so hauing found out the sense and meaning, we may the better raise some profitable obseruation.

And now goe to] The Lord seeme here to excite and stirre vp himselfe after the manner of men to proceed in iudgement.* 1.1228

I will shew you what I will doe to my Vineyard] or, I will giue you to vnderstand, or, make knowne vnto you (as some reade it) q. d. Seeing that you are condemned in your consciences, and yet will not pronounce sentence with your mouthes, therefore goe to now, I my selfe will tell you what I will doe.

I will take away the hedge thereof] By hedge, as be∣fore vers. 2. we haue seene sundry things may be vnder∣stood: but not to trouble you with repetition of what was before taught, we are especially (as I take it) to vn∣derstand thereby Gods diuine protection, which was as a hedge or wall about them, and whereof they should be

now depriued. As if he should haue said; Hitherto you haue had my mercifull protection, which hath mini∣stred vnto you safetie and defence from all your enemies; but now I will leaue off to helpe, succour, or defend you any more. This was that for want whereof the Church did complaine;u 1.1229 Why hast thou broken downe her hedges, so that all they that doe passe by the way doe plucke her?

And it shall be eaten vp] or, That it may be eaten vp, and deuoured; to wit, by the beasts of the field, the enemies of the Church. Not only their neighbours nigh about them, but also their enemies farre off should mo∣lest and trouble them, according to that threatning, * 1.1230 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 deuoured, and many euils and troubles shall be fall them, &c. This also doth the Church com∣plaine of in the place before quoted;x 1.1231 The Boare out of the wood doth waste it, and the wilde beast of the field doth deuoure it.

And breake downe the wall thereof] or, as some reade it, teare downe the wall thereof: and so indeed the word signifieth, to teare downe a thing with violence; which noteth out the vehemencie of Gods wrath: for it shall not fall downe of it selfe, but be violently torne or bro∣ken downe. Now by this wall many vnderstand the Tower which he spake of before, vers. 2. that was built in the midst of the Vineyard, whereby, as we saw (after the iudgement of many of the learned) the Temple was to be vnderstood. But what need we be so exact in each of these particulars?* 1.1232 For if by wall we vnderstand no other thing, than that before was meant by hedge, we should not fall into any great absurditie.

And it shall be trodden downe] or, for a treading. He here alludeth to the manner of wilde beasts breaking into a Vineyard, which doe not only eat and deuoure, but tread downe and spoile. 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 ouercome them and enter into their possessi∣ons; and not only carry away, but also make strip and waste; hauocke and spoile what they leaue behinde. This also sets out vnto vs the rage and furie of the wicked against Gods Church.

And I will lay it waste] or, make it a desolation; so that it shall become as a vast desart without any to inha∣bit it. And here we haue a higher degree than either of the former: for though the enemie might ouercome them and spoile their country, yet there might remaine some Citie: 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 leuell with the ground; yet some men might haply escape by flight, and afterwards returne, and build new houses, Cities, and erect new lawes and gouernment. 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 vpon these words,y 1.1233 The Cities shall be wasted without inhabi∣tant; and the houses without man, and the land be vtterly desolate. And the Lord will remoue men farre 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 compleatly was it fulfilled after Christs time, when Ierusalem was vtterly destroyed, so that one stone was not left vpon another. To which time some referre it.

It shall not be pruned nor digged] By cutting or pru∣ning, he seemeth to vnderstand fatherly discipline and correction, which now he would with-hold from them, according to that in the first of this prophesie;z 1.1234 Why should you be stricken any more? As if he should haue said: I see it is but lost labour to smite you; for the more I correct you, the worse you proue. And by digging he

vnderstandeth that point of husbandry,* 1.1235 whereby the earth is drawne into ridges, or heapes, chiefly about the vines; which is so conuenient and necessarie in such places where vintages are, as that without it, the vines will neuer prosper. And here hee alludeth vnto such husbandmen, as hauing barren vineyards and fruitlesse trees, doe neglect to prune or cut them, dung or digge about them, because they take no pleasure nor delight in them.

But there shall come vp briers and thornes] By briers and thornes some here vnderstand the Gentiles,* 1.1236 accor∣ding to that of our Sauiour;a 1.1237 Ierusalem shall be trodden downe of the Gentiles, vntill the time of the Gentiles be fulfilled. But we may better vnderstand thereby, Idola∣try 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 briersb 1.1238 else∣where in Scripture. And that fi••ly: 1 For their woun∣ding 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 there∣fore when the Apostle speakes of them, hee couples them,c 1.1239 Chambering and wantonnesse, gluttonie and drun∣kennesse, strife and enuying: thus they grow like thornes in hedges, by companies. 3. Because they choake the plants, and hinder them from the Sunnes hear and in∣fluence of heauen: thus the seed is choaked by these thornes,d 1.1240 as our Sauiour teacheth: And therefore S. Pe∣ter willeth toe 1.1241 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.* 1.1242

I will also command the clouds that they raine no raine vpon it] By clouds vnderstand we the Prophets;* 1.1243 and by

raine the Word. The Metaphor is vsuall: Moses thus begins his Song;f 1.1244 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 1.1245 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 1.1246 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 compa∣ring the raine and the word, we shall finde good resem∣blance 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 agree∣ment: 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 iudge∣ment, and argue Gods hot displeasure against his Vine∣yard, in commanding the clouds to raine no more raine vpon it, according to that charge giuen to Micah,i 1.1247 Pro∣phesie ye not vnto them; seeing that without it, it was im∣possible 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,* 1.1248 I will tell you] This is the vsuall man∣ner of Gods dealing,* 1.1249 To warne before he strikes, and fore∣tell 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 1.1250 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 bre∣thren, for an ensample: did hee not foretell the destru∣ction of it vntol 1.1251 Noah, before he brought that great Deluge vpon the earth? And was not Noahm 1.1252 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 belieuer, and to the re∣bellious destruction. And did he not the like by Sodome and Gomorrah, vnto whom hee sent his seruant Lot, n 1.1253 whose righteous soule was vexed from day to day with their vnlawfull deeds? Was not this likewise his dea∣ling with Pharaoh and his people? did he noto 1.1254 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 erie,p 1.1255 Yet fortie daies and Niniuie shall be ouer∣throwne? And with Ierusalemq 1.1256 which was often forewarned by his Prophets, and by our Lord himselfe of her destruction before it fell?

Two reasons may be rendered for this truth;* 1.1257 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 awa∣kened out of their securitie, and timely preuent those iudgements threatned, as those did, who vpon the hea∣ring of that plague of haile which Moses foretold would fall on Egypt,r 1.1258 sent their seruants to fetch their cattell into their houses.

The other is,* 1.1259 that the wicked may be left without ex∣cuse in the day of wrath;s 1.1260 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?* 1.1261 why then are wee smitten, plagued, punished? Were we not forewarned of iudgement? Oh our wilfulnesse and folly! Oh 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 him∣selfe in battell-array against thee? In the secret of thy soule thou knowest he hath done thus: Often and of∣ten 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 sub∣till 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, mena∣cing 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 will take no war∣ning. Hee need not to giue thee any warning of his iudgements; thou gauest him no warning of thy sinnes, no respit: yet that God might approue his mercies to thee, he giues thee warning, and respit of repenting. How loth art thou, oh blessed God, to strike, that threats before! He that delights in reuenge, surprises his aduersarie, whereas he that giues warning, desires to be preuented: Were we not wilfull, what need wee euer feele smart?

Oh that this might teach vs wisdome to see the euill and flie from it!* 1.1262 which that we may the better doe,* 1.1263 let vs diligently obserue the vsual waies whereby the Lord premonisheth, and they are sundrie: As first, By the mi∣niserie of his seruants the Prophets▪ whereby he foretel∣leth when wrath is readie to fall vpon vs for our sinnes:* 1.1264

By them he foretoldt 1.1265 the Israelites of the King of the Caldeans comming vp against them, whom they laughed to scorne and contemned: and by them Ieru∣salem was fore-warned (as was before noted.) Their threatnings therefore and menaces should not bee lightly despised, but feared; not passed ouer, but pre∣uented; not derided, but applied to our consciences. For though they die,u 1.1266 yet Gods word shall liue, and his iudgements they denounced seize vpon vs except we die to sinne.

By signes and wonders;* 1.1267 of which sort was that Earthquake which happened* 1.1268 in Vzziahs daies in the whole Countrey:* 1.1269 And those strange apparitions seene in the heauens a little before the destruction of Ierusa∣lem; as that Blazing starre like a sword, which hung o∣uer the Citie a whole yeeres space; Horses and Chariots with armed troopes of men seene in the aire; the Eclipse of the Moone for twelue nights together, with many o∣ther wonders,* 1.1270 whereof Iosephus hath at large written, as that voice heard in the Temple the night before the Feast of Pentecost; Let vs depart from hence: And the constant crying of one about the walles for a long space, Woe,* 1.1271 woe, woe to Ierusalem, and the like. And thus doth God forewarne vs of the end of the world, as our bles∣sed Sauiour sheweth.

3 By lesser and lighter iudgements;* 1.1272 by gentle and fa∣therly corrections, that by them we may be brought to turne vnto him, and so escape further vengeance. Thus were the Israelites often warned from the Lord: some∣times x 1.1273 he smote them with Blastings and Mildewes; and at other times by giuing their Gardens, Vineyards, Fig-trees, and Oliue-trees to the Palmer-worme to de∣uoure: and when these warnings would not serue, then he sent amongst them the Pestilence, after the manner of Egypt, and slew their young men with the sword, and tooke away their horses, &c. And when nothing would serue, he ouerthrew them as he ouerthrew Sodome and

Gomorrah. And so our Sauiour hauing foretold many euils that should come vpon Ierusalem for their con∣tempt of the Gospell, and refusing of grace offered, ad∣deth, y 1.1274 All these are but the beginnings of sorrowes, the end is not yet. There were more in number and grea∣ter in weight to follow after these. Thus lesser iudge∣ments are as it were the prints of Gods foot, whereby we may trace him, if he be come out against vs.

4 By the death of the godly,* 1.1275 and such as feare his name, are future iudgements forewarned: especially if they be such as are great and eminent, whether in Church or Common-wealth: If these be taken away, it is a feare∣full signe that some grieuous iudgement will ouertake the remnant of the people. This is that wherof our Pro∣phet Esay speaketh,z 1.1276 Behold, the Lord, the Lord of hosts doth take away from Ierusalem the mightie man, and the man of warre, the Iudge, and the Prophet, and the pru∣dent, and the ancient: The Captains of fiftie, and the honou∣rable man, and the Counsellor, &c. And elsewhere, thus; a 1.1277 The righteous perisheth, and no man layeth it to his heart, and mercifull men are taken away, none considering that the righteous is taken away from the euill to come. Thus was that good King Iosiah dealt withall,b 1.1278 not long af∣ter whose death followed the Captiuitie of Babel: In that graue wherein he was interred, the libertie, glory, and peace of Iewrie lay also buried. And so Luther, after whose death presently followed that miserable ca∣lamitie vpon Germany, which hee had often foretold would come vpon them for their contempt of the Word, and which he desired he might neuer liue to see (as Caluin obserues in his Comment vpon that place of Isay last quoted▪)* 1.1279

These are some wayes whereby the Lord fore-war∣neth vs that euill is at hand, and therefore it behoueth vs when by any of these he premonisheth vs of danger nigh, wec 1.1280 prepare to meet him, and preuent it. And surely if euer there was cause, then now there is, why we

should humble our selues before him in sackcloth and ashes: for who can be ignorant of the many warnings we haue had in each particular kinde? The Turtles of this Land haue groaned out the sad tunes of woe and misery; God hath so guided the hearts and tongues of his Ministers, as that they all, euen as one man, doe con∣stantly crie out, (with that Iesus the sonne of Anani a lit∣tle before the destruction of Ierusalem) Woe to England, and to the inhabitants thereof, by reason of such outra∣gious wickednesse as euery where aboundeth; which thing is not lightly to be passed by, but deserues pon∣dering on. For certainly, if wee be not perswaded to feare their threatnings, we shall in the end be constrai∣ned to feele them, whether wee will or no. Besides, what strange signes and wonders, and what varietie of them haue we lately seene, both in the heauens and vp∣on the earth? What wonderfull and mightie tempests, fearefull thundring and lightning hath lately happened,* 1.1281 whereby much hurt hath beene done at Sea. many ships and barkes cast away, and that in the safest Rodes and Harbours of this land▪* 1.1282 besides the almost incredible hurt done by land, throughout this Kingdome; the violence of the winde, thunder, and lightning, being such, as that in many places West-ward whole fields of Corne haue beene blasted, stackes of Corne scorched, and here with vs the Corne hath beene so dispersed and scattered, as if it had beene sowen againe, and so beaten out of the eares, as if it had beene threshed on the floore; so that with the Mildew and blasting which was sent vp∣on our Corne in generall before our haruest, and now with this sudden iudgement of winde, vpon that little store of Corne remaining in haruest, God hath taken from vs our stay and staffe of bread. What shall I need to speake of those many Earthquakes, mightie inunda∣tions of waters, great hailestones, strange Eclipses, mon∣strous births, which euery yeere brings forth? Certain∣ly if the Sorcerers of Egypt were now amongst vs, they

would confesse these to be the finger of God: But fooles and blind, that we are, who haue no eies to see, nor harts to vnderstand these things, or at most make of them but a nine daies wonderment, and so passe them ouer.

And againe, hath not God often warned vs by lesser and lighter iudgements; hath hee not visited vs with Famines, Postilence, and other such like infection of sicknesse? These are but as warning-peeces shot off in our eares, and assured fore-runners of greater iudge∣ments, * 1.1283 vnlesse repentance cut off their course. For looke as one cloud followeth another till the Sunne consume them; so one iudgement hastens after another, and Re∣pentance only is the Sunne that must dispell them. And lastly, that the righteous perish, who seeth not? and yet alas! who seeth it so, as to consider it in his heart? The Lords hand hath beene vpon vs these many yeeres, and hath come, not in fauour 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 Ma∣gistrates he hath fetched away of our vprightest. Sure∣ly, surely, God neuer thus beheads a State or Countrey, but for some treason. The Shepherds are smitten for the sheepes vnthankefulnesse, vnfruitfulnesse. What shall I say more? Death hath beene at the Citie, as well as at the Court; and in the Countrey, as well as in the Ci∣tie, and hath fetched away of all sorts almost the best. And can this be any other than a plaine prognostication of some euill nigh at hand? which euils they haue pre∣uented by their death: God grant we likewise may pre∣uent them by our Repentance.

To draw towards a conclusion of this point; let eue∣ry one in particular, yea thou that hearest and readest this, goe home to thy selfe and make application hereof to thy owne soule, 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 ministery of his seruants come so home vnto thy conscience, as that thou hast beene perswaded and enforced to confesse thou art the man he meaneth, and at whom he aimeth. And what drunkard, or prophane Esau is there here amongst vs, who hath not been at sometimes or other told by them, that if they repent not they shall be damned? Besides, haue not thine eies seene his signes and wonders in the heauens, vpon the earth, &c. Thou hast heard, and hast beene told of such a childe, borne without a mouth, or with two heads, or with one eye, &c. 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 lit∣tle rod? afflicted thee with light losses, crosses, &c. see then thoud 1.1284 hearest the rod, and who hath appointed it. And once againe I will demand of thee; answer mee: Hast thou not beene depriued of some faithfull friend; it may be of a godly husband, a religious wife, a Chri∣stian and carefull parent, a gratious childe, a faithfull Shepherd, or a true hearted brother? If it be so, take it as the shaking of the rod, and as a warning from God vnto thee, that thou mend thy manners. Remember Solomons Prouerbe,e 1.1285 A prudent man foreseeth the euill and hideth himselfe, but the simple passeon and are punished. Be thou that wiseman, not this foole, but foresee the danger, and preuent it before it fall. Oh happie man, to heare this word, before it fall, sound in thine eares. As for many thousands, it is fallen irrecouerably vpon them alreadie; to those poore soules it cannot be said, as now it is to thee, Preuent it by repentance before it fall: for iudgement hath alreadie seized vpon them; but how happie art thou, if thou knewest thy happinesse in that thy day is yet to come? And therefore I say to thee, take warning by these things, and preuent the euill be∣fore it fall; for when it is fallen, there is no preuenting of it.f 1.1286 Oh that thou knewest at the least in this thy day those things which belong vnto thy peace, and that they were not

hidden from thine eies! My praier shall be for thee, my selfe, and the whole land in generall, that we may so doe. Euen so, O Lord open our eies, that we may so see thee warning, as that we may feare thee threatning; and obey thee teaching, and patiently suffer thee chastising, and at last be by thee made partakers of those good things, Whichg 1.1287 neither eie hath seene, nor eare heard, nor can enter into the heart of man. Amen, Amen.

What I will doe] Great was Gods mercy towards this his people in foretelling and premonishing them of ven∣geance. * 1.1288 And this makes it greater in his prolonging of it. He doth not by and by inflict, but will a while de∣ferre. There shall be some delay and pause, some lucida interualla misericordiae; A breathing time and mercifull space is granted betweene the fault and punishment. And therefore he speakes not in the present tense, but in the future; What I will doe: where we see, and whence we learne,

God is of a patient and forbearing nature,* 1.1289 of much gentlenesse and long sufferance, forbearing sinners for some space after they haue transgressed before he proceed to punish.

Many examples might be brought for proofe.h 1.1290 All the day long he did wait vpon the Israelites, stretching out his hand to that disobedient and rebellious people. i 1.1291 A whole night did he forbeare destroying Sodome after he had told Abraham thereof, and forewarned them by Lot.k 1.1292 Fortie daies did the Lord allot vnto Niniuie for then Repentance; Yet fortie daies and Niniuie shall be destroied.l 1.1293 Three yeeres did he beare with the barren figge tree before he would cut it downe with the Axe of his iudgements. He suffered the ill manners (the word is very significant) of the Israelites,m 1.1294 Fortie yeares in the Wildernesse before he did destroy them.n 1.1295 One hundred and twentie yeares respit of repenting God gaue the old World,* 1.1296 euen all the while the Arke was a prepa∣ring. o 1.1297 For the space of foure hundred yeeres he spared the

Canaanites and Amorites. Yea he suffered the Gentiles to wander in their owne waies, and in the vanitie of their mindes almost forp 1.1298 three thousand yeares together. Thus, 1. Al a day, 2. A whole night, 3. Fortie daies, 4. Three whole yeeres, 5. Fortie yeeres, 6. One hundred and twenty yeeres, 7. Foure hundred yeeres, 8. Three thousand yeeres breathing time is giuen man between the threat∣ning and execution. Oh! how loth is God to strike, that threats so long? In a word haue we not all experience of this truth? Are there not so many thousand witnes∣ses as there are consciences in this congregation to con∣firme this point? Had not this beene true, where should euery one of vs haue beene at this present? Surely I should neither haue beene here to speake, nor thou to heare; but long before this houre we should haue beene swept from off the earth like dung, had there not beene this Patience and long animitie in God. Thus sun∣dry waies hath God made good his name, which all of vs must needs feelingly subscribe vnto:q 1.1299 The Lord, the Lord strong, mercifull, and gracious, slow to anger, abun∣dant in goodnesse and in truth, &c.

And no maruell,* 1.1300 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 forbeares. This reason seemes secretly to be implied in those words of the Chronicles,r 1.1301 The Lord God of their fathers sent to them his messengers, &c.

2. He knoweth our weaknesse,* 1.1302 our frame, and remem∣breth that we are but dust;s 1.1303 he therefore dealeth not with vs after our sinnes, nor rewardeth vs after our iniquities. This reason is rendered by the Psalmist, why he pitieth, spareth.

3.* 1.1304 ^t He is not slacke concerning his promise,* 1.1305 as some men count slacknesse, but is long suffering to vs-ward, not wil∣ling that any should perish, but that all should come to re∣pentance. He desires our conuersion, not destruction,

and therefore beares so long. And this is the reason that Saint Peter giues.

4. He beareth a long time with the vessels of his wrath,* 1.1306 to the end that they mayu 1.1307 fill vp the measure of their sinnes. And this is the reason the Holy Ghost makes why the Amorites were forborne so long, before punishment was executed on them for their wicked∣nesse. Let vs now apply these things vnto our selues: And

First,* 1.1308 this serues for Information of our Iudgements, whence it comes, that wicked men are so long spared and suffered to run on in sin. We see how wretched and prophane many are, being blasphemers of Gods name, prophaners of his Sabbaths, contemners of his word, and giuen ouer to the committing of all sinne with gree∣dinesse, and yet are suffered to runne on without pu∣nishment, which causeth matter of wonderment often∣times * 1.1309 in the hearts of Gods children. But see here the reason;* 1.1310 God is of a patient and forbearing nature: the wic∣ked thinke it isx 1.1311 because God is like them, a louer and li∣ker of sinne: but be not thou deluded, learne the cause.

2. Admire the richnesse of Gods grace in bearing so long with rebellious sinners. For God to beare with his owne children when they prouoke him is very much; but to suffer his enemies, and beare so long with the vessels of his wrath;* 1.1312 to suffer drunkards, whoremongers, Sabbath-breakers, to runne on in a course of sinne, liuing day after day, weeke after weeke, yeere after yeere, and neuer in all that time to seeke his fauour, but to waxe the worse because they are for∣borne, this must needes argue an infinite perfection. Oh, how can we sufficiently magnifie such a God as this! how can we enough admire his goodnesse, or set forth his praise? Here is mercy, patience, goodnesse, past the comprehension of all finite spirits, and only to be con∣ceiued by him whose it is.

And thirdly,* 1.1313 if this bee so, that God is of such a pati∣ent and forbearing nature, see what an odious contempt

of Gods grace it is to take occasion by this patience, to continue and increase in sinne. In things of this life, we hold it detestable if a seruant should thus reason from his masters bounty; Hee dealeth thus and thus grati∣ouslie with me, therefore I care not how I prouoke him and displease him. And yet this is the reasoning of thousands in the world: for thus say some (and farre more thinke) I haue liued in such or such a course (as I heare Preachers say of sinning) for many yeeres, but I see that God hath blessed me as well as the precisest of them all; I liue still and thriue well (God I thanke thee) and therefore I purpose to hold on as I haue begunne, talke thes. Preachers what they please, I passe not. And thus,y 1.1314 be∣cause sentence is not speedily executed, vngodly men take courage to offend: Dealing with God as birds doe with the scarcrow, at first they are afraid; but seeing it not to stirre, at length they come neere it and sit vpon it: So these, at first they are somewhat fearefull to offend, but through impunity they harden themselues to commit iniquity: And yet (saith Solomon)z 1.1315 Though a sinner doe euill an hundred times and God prolong his daies, yet surely I know that it shall be well with them that feare the Lord, which feare before him. But it shall not be well with the wicked, neither shall he prolong his daies which are as a shadow, because he feareth not before God. Vnderstand therefore, oh yee vnwise amongst the people; all is not well because God forbeares to punish: His patience and longanimity, is no good argument of mans in∣nocency. It may bee by the praiers of the Vinedressers a 1.1316 respit hath beene obtained for thee for a while before thy cutting downe, as was for that barren figge-tree: Or else it may bee thy sinnes (though hainous enough amongst vs)b 1.1317 are not come as yet to their full ripenesse: Or haply, God thus forbeares thee, to shew his loth∣nesse to destroy. How euer his patience alwaies tends not to countenance receiued courses, but to giue occa∣sion to alter our accustomed euils. And what though

his wrath comes slowly, yet in the end hee will make amends for his delay with the weight of vengeance.* 1.1318 His mill grindes slow, but yet sure and small. And this while he beares, he is but a fetching of the blow; and the higher he lifts, the heauier it lights. Now hee is preparing his deadly arrowes, this time he takes to fit them to the string, and because hee meanes not to misse the marke, he stands long at leuell, and drawes far, euen to the head, that his arrowes may pierce deepe euen to the soule. Take Ierusalem for an ensample, and set that famous Citie before thine eyes; Did euer any people taste more of Gods patience, or drinke deeper of the cup of his mercifull forbearance, than Ierusalem, famous Ierusalem did? How long did he spare them? how many wayes did he forewarne them? And when no∣thing would serue, how was his patience turned into fu∣rie? c 1.1319 Not one stone left vpon another; and the inhabitants and their posteritie made slaues and vagabonds for this 1600 yeeres. Say not then with Agag,d 1.1320 Surely the bit∣ternesse of death is past, because thou art a while for∣borne: No, no; the longer before the reckoning, the greater the account will be.* 1.1321 And euermore remem∣ber, that there is no wrath so furiously outragious, as that which ariseth from patience long & obstinately abused.

See therefore in the next place thou beest admoni∣shed,* 1.1322 to beware how thou abusest this patience and long-suffering of the Lord: And see thou follow the Apo∣stles direction;e 1.1323 Let it leade thee to repentance. Happy thou, if thou doe thus vse it. And indeed, except thou dost so, thou neuer makest the true and proper vse there∣of: f 1.1324 There is mercy with thee, that thou maiest bee fea∣red (saith that Kingly Prophet.) Gods children doe feare Godg 1.1325 and his goodnesse, and feare to offend God in regard of his goodnesse. Ioseph reasons thus,i 1.1326 My Master hath dealt thus kindly with mee, &c. how then can I commit this great wickednesse? So must all Gods children reason.

Againe,* 1.1327 this may be for Imitation: As God is and hath beene towards vs patient and long-suffering, so let vs bee towards others. That hastie spirit of calling for fire from heauen for euery disobedience, was sharply k 1.1328 reproued by our blessed Sauiour. Let vs learne to haue an eie to the rich patience of our God, who is daily by vs prouoked; and (after his example) tole∣rate the froward infirmities of our ignorant brethren, l 1.1329 with meeknesse instructing them rather, than with rashnesse of zeale reiecting them; and in case of wrong, say not, I will recompence euill. It was a good speech (and comming out of a Heathens mouth, deserues the more regard)m 1.1330 I will willingly neither suffer wrong nor doe it; but if I must chuse one, I will rather chuse to suf∣fer than to doe. But why speake I of the Heathen (vn∣lesse to shame vs) when we haue God himselfe to imi∣tate? How patient is he towards reprobates and ves∣sels of his wrath? If thou puttest vp an iniury pati∣ently once or twice, thou hast thy selfe highly in ad∣miration, and (in thy owne conceit) deseruest to bee chronicled, for a rare patterne of patience. But God doth beare with thee and other, many thousand times in a day; write after that copy, and forgiuen 1.1331 not seuen times, but seuenty times seuen times, if thou beest so of∣ten wronged: And be thou transformed into the same image of God, from glory to glory.

Lastly,* 1.1332 hence may perplexed and disquietted consci∣ences, who tremble vnder Gods hand, fearing the po∣wer of his wrath by reason of their sinnes, haue a vse of Comfort, for the lifting of them vp. It is Gods na∣ture to be patient, be not therefore out of hope. Hee is long ere he be prouoked, and when he is prouoked, easie to be appeased. An earthly father will not take euery aduantage against his childe; hee will tell him and fore∣warne him, before hee doth correct and punish him: And why should we thinke God harder than our selues? How long beares he with such as neuer grieue, mourne,

nor complaine of sinne? will he then be hasty to marke what is done amisse by such as grone vnder the burden of their corruptions? He spareth such as neuer so much as say,o 1.1333 What haue I done; and is it possible that he should not spare such as with the Prodigall crie out,p 1.1334 Father I haue sinned? Certainly if the wicked fare so wel, the god∣ly shall fare much better: and be thou perswaded so. And thus much for the Premonition: the Execution followes.

I will take away the hedge thereof,* 1.1335 and it shall bee eaten vp; and breake downe the wall thereof, and it shall be trod∣den downe, &c.

Here (according to our propounded method) con∣sider we first the Party punishing; and who it is that doth inflict this iudgement on them: and that is the Lord himselfe, [I] will take away, &c. Thence obserue:

Gods holy hand hath a speciall stroake in those afflicti∣ons and visitations which are laid vpon his Church and be∣fall his people,* 1.1336 whosoeuer be the instrument.

What truth more strongly confirmed in holy Writ than this? Doe wee not there reade thus;q 1.1337 Affliction commeth not forth of the dust, neither doth trouble spring out of the ground.r 1.1338 I forme the light and create dark∣nesse, I make peace and create euill: I the Lord doe all these things.s 1.1339 The Lord shall rise vp as in mount Pera∣zim, he shall be wroth as in the valley of Gibeon, that hee may doe his worke, his strange worke, and bring to passe his act, his strange act.t 1.1340 The Lord killeth and maketh aliue, hee bringeth downe: to the graue, and bringeth vp. The Lord maketh poore and maketh rich: he bringeth low and lifteth vp.u 1.1341 I, euen I am hee, and there is no god with me: I kill and I make aliue, I wound and I heale, neither is there any that can deliuer out of my hand. And,* 1.1342 What euill is there in the City (vnderstand it of the euill of punishment) that I haue not done? Hereupon doth the Churchx 1.1343 mutually exhort one another, to returne vnto the Lord, because he hath torne and hee will heale, hee hath smitten and hee will binde vp.

And by S. Peter wee are instructed, toy 1.1344 Humble our selues vnder the mighty hand of God, that hee may exalt vs in due time. And hereupon Ioseph, though of his enuious brethren sold into Aegypt, saith;z 1.1345 God hath sent mee hither: And Dauid being cursed by Shemei, said;a 1.1346 God had bid him curse: And Iob robbed by the Sabaeans saith;b 1.1347 God hath taken away.

And how can it otherwise be,* 1.1348 seeing thatc 1.1349 a sparrow falleth not to the ground, nor a haire from off our heads, without the prouidence of the Almighty, as our Sauiour hath taught vs? If then Gods prouidence reacheth to matters of such small weight, it must needs reach to mat∣ters of greater moment.

If any now obiect,* 1.1350 That wicked and bad men, yea the Deuill himselfe, doth persecute Gods Church, and sorely afflict his people, and that the most euils which befall Gods children come from them, how then can it be said, they are of God?

I answer;* 1.1351 Wee are to know that these are but as the executioners, God employing them no otherwise than as a Iudge doth some base slaue in making him the hangman.* 1.1352 Still hath God a hand in those punishments inflicted on his by those euill ones; which shewes it selfe in these actions:

First, in ordaining and appointing them euen from all eternitie to doed 1.1353 whatsoeuer thine hand and counsell hath appointed to be done.* 1.1354

2. In ordering and disposing them; first, in regard of the time when they shall both begin and end;* 1.1355 so as that all the furie and malice of the wicked cannot any iot ha∣sten, * 1.1356 lengthen, or prolong them. There is an houre ap∣pointed for the powers of darknesse to worke in, and till that houre be come, an haire shall not fall from the heads of any of the godly. Let the Iewes take vp neuer so many stones against Christ Iesus, yet he shall escape: let them seeke to take him, yet none shall dare to lay hold vpon him, becausee 1.1357 his houre is not yet come. And when

that houre is come, they shall not be able to lengthen it one moment; as we may see in the 400 yeeres appoin∣ted to the Israelites in the Egyptian seruitude, which be∣ing once expired, they came out (maugre all the malice of their enemies)f 1.1358 euen the selfe-same day: and in the g 1.1359 70 yeeres of the Babylonish captiuitie; as also in the afflictions and persecutions of the Church of Smyrna, h 1.1360 raised vp by Sathan, which is restrained to a determi∣nate time of ten dayes.* 1.1361 Secondly, in regard of the mea∣sure, which is also appointed in such an exact and strict manner, as that it is alike impossible, for all the powers of men or deuils to adde one dram vnto the weight, as we see ini 1.1362 Iobs example. For as Sathan at first could not touch him, vntill he had receiued a commission from God; so neither could he addek 1.1363 any thing to his first af∣flictions, vntill his commission was renued. To this purpose speaketh the Psalmist thus;l 1.1364 Thou feedest them with the bread of teares, and giuest them teares to drinke in great measure.* 1.1365 And thirdly, in regard of their ends & issues, turning them to his owne glory and Churches good;m 1.1366 All things working together for their best. Thus Ioseph said of his selling into Egypt,n 1.1367 God dispo∣sed it to good, though it was euill which his brethren in∣tended against him. Thus the Caldeans steale Iobs wealth to enrich themselues; the Deuill afflicts his bo∣die in his hatred to mankinde; God suffers all this for the triall of his patience: Man for couetousnesse; the Deuill for malice; God for the probation of the affli∣cteds constancie, and aduancing his owne glory. The couetous Extortioner, or griping Vsurer, spoiles thee of thy goods; God in wisdome raiseth profit from it, and by thy pouertie in purse, helps thee to the riches of his grace, and suffers these snares to be taken from thee to saue thy soule; yet no thanks to them. Thus we haue seene how God hath a hand in such euils as are inflicted on vs by wicked instruments.

Now hence againe it may be questioned,* 1.1368 why God

doth not rather correct his seruants by his owne hand, and let his chastisements come purely from himselfe, or by the meanes of righteous and iust men, than by such wicked instruments, who infuse into those afflicti∣ons the poyson of their malitiousnesse and spleene.

The execution of punishment,* 1.1369 in it selfe, is a base and seruile thing, and doth not so fitly agree with the na∣ture of the most High, who being the chiefe goodnesse, taketh his chiefe delight in doing good. Now because it is not familiar and delightfull to his nature, he doth it not by himselfe, nor yet by the godly, but commonly allotteth it to the Deuill and wicked ones, as being fit∣test for such a seruice. For doe we not see a Carpenter hath diuers kindes of tooles? some are course, which he vseth about stones or grauell; others are choise, which he vseth about finer worke. Thus when God hath some base worke to effect, he hath some reprobate at hand, about which he is employed: but if a more honourable peece of seruice, then he vsually fetcheth a toole of a purer metall and finer making, one of his chil∣dren shall be sent for. He will not vse the Virgin Mary, or such choice peeces, but a Iudas, a Caiphas, a Pilate, and such like as they, if Christ is to be crucified.

But how can it stand with Gods iustice,* 1.1370 to punish the wicked for afflicting of his Church and people, seeing they are but his instruments in executing of his iudge∣ments, and doe no other than that whereabout he sets them?

Know we that the will of God is secret or reuealed.* 1.1371 The former was neuer propounded as a rule for vs to conforme our actions vnto; but the latter, which wee finde written in his Law, vnto which he requireth con∣formitie and obedience; and by it we are enioyned to loue our neighbour as our selues, and by all good meanes to seeke the good and aduancement of our brethren: now thoug they doe the secret will of God (which the Deuill and all reprobates doe, and cannot otherwise

chuse but must doe, will they nill they) yet because they runnefull butt against Gods reuealed will, the rule and square of all their actions, their condemnation is most iust.

Againe, they aime not therein at the glory of God, [ 2] and neuer thinke of the effecting of his counsels and se∣cret will, but only aime at, and labour for the accompli∣shing of their owne hearts lusts, desiring to glut their crueltie, and to aduance themselues out of the ruine of Gods seruants. See an excellent example hereof in that Assyrian King, whom God sent in his secret counsell against his people to afflict them for their sinnes:o 1.1372 How∣beit (saith the text) he meaneth not so, neither doth his heart thinke so. His intent and purpose was to destroy and cut off not a few Nations; that he might make all his Princes Kings, and so himselfe a mighty Monarch. This then serueth not for their excuse, that they are but instruments, seeing they are such instruments. Now we come to apply the point vnto our selues. And first.

Seeing it is so,* 1.1373 that all afflictions and visitations that befall vs come from God, and are inflicted by him; it confuteth and taxeth vs for a vanitie at least (I had almost said a blasphemie) deeply rooted 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,* 1.1374 who held Fortune as a God∣desse, and assigned her a place in heauen; represen∣ting 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 hap∣pinesse; 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 detesta∣tion, 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.

Secondly,* 1.1375 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 1.1376 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 scour∣geth vs by them, we would be then ashamed of our folly in being angry at the rod without any regard of the smi∣ter; in snarling like dogs at the stone, neuer conside∣ring 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 indig∣nities 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 instru∣ments;

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?* 1.1377 Are we vtterly to neglect the instruments of our afflictions?

In all afflictions,* 1.1378 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 here∣in 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,* 1.1379 if God be the author of affliction, this may serue for direction vnto vs, what course to take in time of danger, euen that which is giuen vs by the Prophet Hosea, toq 1.1380 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 canr 1.1381 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:* 1.1382 As sometimes the Heathen man said; If I can∣not intreat the gods, I will goe vnto the deuils: and as King Ahaziah did, who being sicke, sent to inquire of Baalzebub the god of Ekrons 1.1383 whether he should reco∣uer of his disease 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 1.1384 Call vpon me in the day of trouble, and I will deliuer thee, and thou shalt glorifie me.u 1.1385 As the eyes of seruants therefore looke vnto the hands of their Masters, and as the eyes of a mai∣don vnto the hand of her Mistresse; so our eyes shall wait vpon thee our God, vntill that thou haue mercy on vs.

And lastly,* 1.1386 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* 1.1387 power gi∣uen them from aboue. Boisterous Tubeco may haply dis∣may 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 a smaller one would doe. Let the wicked storme, and fiet, and breathe out threatnings against Gods Church and people; this we know assuredly, they may doe what they can, but they cannot doe what they would. And thus much for the first circumstance which concerneth the Auther or in∣flicter of the iudgement: Now followeth the second,

which concernes the punished, or the parties on whom it is inflicted, and they are Gods owne people, a people whom hee chose for his peculiar, before any other peo∣ple in the world beside; it was his Vineyard, his owne enclosure, as these words [thereof] and [it] doe note vnto vs.

Let this then be our obseruation hence:* 1.1388 That God will not spare his owne people, if they sinne against him, but will visit their transgressions with the rod, and their ini∣quities with strokes.

The Scriptures propose many examples; our eares haue heard many reports, our eyes behold daily many presidents, which may confirme this Doctrine. What dolefull complaints doe we reade that the Church ma∣keth euery where in the Lamentations,x 1.1389 Behold oh Lord how I am troubled, my bowels swell, my heart is turned within me, for I am full of heauinesse: The sword spoileth abroad, as death doth at home, &c. How lamentably doe the godly bemoane themselues and the estate of the Church in the Prophesie of Isay,y 1.1390 Be not angry, O Lord, aboue measure, neither remember iniquitie for euer: behold, see we beseeth thee, we are thy people. Thy holy ci∣ties axe a wildernesse, Zion is a wildernesse, Ierusalem a de∣solation: Our holy and our beautifull house where our Fa∣thers praised thee, is burnt vp with fire, and all our plea∣sant things are laid waste. And how doth the Prophet Dauid expresse the burden of his afflictions, where∣with he was afflicted, in thez 1.1391 Booke of the Psalmes? a 1.1392 Thine arrowes (saith he) sticke fast in me, and thy hand presseth me sore. There is no soundnesse in my flesh, because of thine anger, neither is there any rest in my bones, because of my sinne. And againe thus;b 1.1393 The sorrowes of death compassed mee, and the paines of hell gat hold vpon me: I found trouble and sorrow: and many such like patheticall complaints he makes. The whole Booke of the Iudges may be a proofe for this truth, wherein wee see how the people of Israel proceeding to doe euill in the sight

of the Lord, he sold them into the hand of his and their enemies. We might further instance in Solomon, Asa, Iehoshaphat, Iosiah, Hezekiah, and others; all which make this good, that God spareth not his owne people when they sinne against him.

Two Reasons may be giuen hereof:* 1.1394 First, That the Lord might declare himselfe to be un aduersary to sinne in all men,c 1.1395 and that the wicked may see he is not partiall to any when his commandements are not regarded.

Secondly,* 1.1396 That he may reduce his seruants from run∣ning on headlong with the wicked to perdition. For were wee altogether exempted from the rod, how wanton and froward would we grow, and into how many pe∣rils would wee cast our selues? And so saith Saint Paul, d 1.1397 When we are iudged, we are chastened of the Lord, that we might not be condemned with the world.

But did not Christ giue himselfe for his Church,* 1.1398 and shed his bloud for their redemption? was not their sins punished in him? How comes it then to passe they are still subiect to Gods heauie visitations?

True it is that Christ did beare away all our punish∣ments, * 1.1399 but he hath not freed vs from fatherly correcti∣ons: Now when God afflicteth his in this world, it is more for medicine than for punishment; more for a cor∣rection, than for a penaltie. Losses, crosses, pouertie, im∣prisonmeent, sicknesse, yea death it selfe, are not to vs punishments nor curses properly, but fatherly chastise∣ments, being inflicted as furtherances of sanctification, not as meanes of satisfaction. And thus you haue this obiection answered, and my doctrine confirmed, viz. God will not spare any, no not his owne people when they sin against him.

Which being so,* 1.1400 this may terrifie wicked and vngod∣ly ones, who make a trade of sinne, driuing after it (as it was said of Iehu in another case) as if they were made; and yet imagine, because God for a timee 1.1401 holdeth his peace and keepes silence, that hee is such a one as

themselues, a louer and approuer of their wicked waies. But oh you fooles, how long will you loue folly? and when will you grow wise? Doth God correct the flock of his owne pasture, the children of his owne hous∣hold, and shall you goe scot-free? Doth the Lord cha∣stise them so heauily, the burden of whose sins Christ hath borne in his bodie on the crosse, and shall such as Christ neuer died for, no nor yetf 1.1402 prayed for, escape? shall not many prayers and teares, sighes and groanes, petitions of Gods Saints, requests of the Spirit, toge∣ther with the daily intercession of Iesus Christ, Gods only and welbeloued, in whom he is well pleased, keepe off such bitter things from them, who but now and then breake out? Woe and alas then! what shall become of you, who neuer pray, sigh, nor shed teare for sinne, for whom Gods blessed Spirit makes no request, and who haue no interest in the mediation and intercession of that iust and righteous Aduocate; who sinne not of in∣firmitie and weaknesse, but boldly and presumptuously with a high hand against the Lord? Thinke of an an∣swer to those interrogatories which the Spirit of God propoundeth to thee in holy Writ:g 1.1403 Loe I beginne to bring euill on the Citie which is called by my name, and shal you goe vtterly vnpunished? And againe,h 1.1404 Behold, they whose iudgement was not to drinke of the cup, haue assu∣redly drunken; and art thou he that shalt escape? And againe,i 1.1405 If these things be done to the greene tree, to them who haue in them the sap of grace, what shall be done to the drie, to them who haue no moisture of good∣nesse? And againe,k 1.1406 If iudgement first beginne at vs who are the house of God, what shall the end be of them that obey not the Gospell of God? And if the righteous scarcely be saued, where shall the vngodly and sinner appeare? 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 heare an answer, true, but terrible;l 1.1407 The Lord indeed will trie the

righteous in his furnace, but the wicked and such as loue iniquitie doth his soule hate: vpon the wicked shall he raine snares, fire and brimstone, and stormie tempest; this is the portion of their cup. He will indeed iudge the iust man for his transgressions in his life; butm 1.1408 hee will wound the head of his enemies, and the hairy pate of him that wal∣keth on on his trespasses. Yea inn 1.1409 flaming fire shall God come, taking vengeance on them that know him not, and that obey not the Gospell of our Lord Iesus Christ, and they shall be punished with euerlasting perdition from the presence of the Lord, and from the glory of his power. o 1.1410 Then shall the Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the migh∣tie men, and euery bond-man, and euery free-man, (whose names are not written in the Lambes Booke) hide them∣selues in dens, and in the rockes of the mountaines: And say to the mountaines and rockes, Fall on vs and hide vs from the face of him that sitteth on the Throne, and from the wrath of the Lambe. But as it was with the old world, when God rained from heauen the greatest showre that euer the earth did or shall sustaine, their shifts were bootlesse; so will it now be: They then thought to ouer-climbe the iudgement, and haste vp to the highest mountaines, and being there, with some hope looke downe on the swimming valleyes: But alas! the water begins to ascend to their refuged hilles, and within a small time the place of their hopes be∣comes an Iland; now they hitch vp higher to the tops of the tallest trees; but soone after the waters following, ouertake them halfe dead with hunger and with horror. Thus those mountaines could not saue those in that day of water, nor these mountaines these, in this day of fire: for the very heauenp 1.1411 shall depart as a scrowle that is rol∣led vp together, and euery mountaine and Iland shall be moued out of their places: and what hope then remaines in them of securitie or refuge? Tremble, tremble at this, all you vngodly ones:q 1.1412 Stand in awe and sinne no more.

A iudgement is reserued for you, deceiue your selues no longer. Weaknesse in Gods children must be corrected, and shall wickednesse in you escape vnpunished? Is it possible you should thinke it? Mee thinkes it is a thing impossible you should be so senselesse. No, no, if God thus afflict his children, he will neuer suffer disobedient bastards to goe free: hee whips the one with rods; hee will scourge the other with Scorpions. For,r 1.1413 Behold the righteous shall be recompenced in the earth, and there∣fore much more the wicked and the sinner. And this for the first vse. A second followes.

This serues for admonition to the best,* 1.1414 that they be∣ware of sinne; for if they will take libertie to breake Gods lawes, let them looke for stripes. God loueth his like a wise Father, aiming at their good; and chuseth rather to profit, than to please: and not fondly and ef∣feminatly like some foolish mother, who giues her selfe to follow the foolish lusts and appetite of her childe: he hath his rod lie by him, and will discipline vs; and if we enter into a course of sinning, he will reclaime vs by his chastisements. And therefore let no man thinke nor say he is safe, because he hath some assurance of his electi∣on, and therefore cannot be depriued of saluation. For though thou beest in the state of happinesse for the life to come, yet thou maist fall into great misery in this life present. Dauid was as well elected as thy selfe, and as safe from being condemned as thou art, or canst be; and yet such calamities befell him, as made hims 1.1415 groane and crie, yea roare, so that his bloud was dried vp, and his moi∣sture was like vnto the drought in Summer: yea he felt as great anguish, as if his bones had beene broken, or all out of ioynt: and therefore be not high minded, but feare. For it is not the vertues 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 keepe the rod from off thy backe, if thou paly the foole in committing folly. I confesse God will not wipe out those, whose

names he hath written in the booke of life, nor damne any of his elect which are in Christ; yet if they or any of them wax wanton, hee will whip them to the pur∣pose and make them tame. The Magistrate wee know hath many punishments for offenders, besides death▪ and gallowes: hee hath the stocks, the whipping-post, the pillory, the gaole: And so hath God more iudgemnts besides damnation; hee hath his stocks, his whip, his little-ease, his purgatory, for his owne in this world: though hee doe not reprobate them, yet hee may so hide his face and coneale their pardon from them, as that they may finde little difference betwixt a reprobate and themselues.t 1.1416 Be wise now therefore, oh yee Christi∣ans, bee instructed all yee godly of the earth: Serue the Lord with feare, and reioice with trembling: Kisse the sonne, lest hee bee angry and yee perish from the way, when his wrath is kindled but a little: Blessed are all they that put their trust in him.

And lastly,* 1.1417 from hence much Comfort may bee ga∣thered, in as much as afflictions doe not disable vs from being Gods. It was Gedeons weaknesse to argue Gods absence by them.u 1.1418 If the Lord be with vs, why then is all this befallen vs (saith he?) Fond nature thinkes, God should not suffer the winde to blow vpon his deare ones, because her selfe makes this vse of her owne in∣dulgence. But wee shall reade,* 1.1419 that none out of the place of torment, haue suffered such or so many afflicti∣ons as his dearest children. There is no reason then why we should imagine that Gods fauour is the lesse to∣wards vs, when we are exercised though with great and heauy afflictions: forx 1.1420 whom he loueth he doth chastise; and neerest to God, fullest of sorrowes, as one saithy 1.1421 well. Hence is it, that the Apostle enformeth vs after this sort;z 1.1422 My sonne despise not the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loueth he chasteneth, and scourgeth euery sonne whom he receiueth. If you endure chastening, God

dealeth with you as with sonnes: For what sonne is hee whom the father chasteneth not? But if you be without chastisement, whereof all are partakers, then are you ba∣stards and not sonnes. Furthermore, we haue had fathers of our flesh which corrected vs, and wee gaue them reue∣rence: shall we not much rather be in subiection vnto the Father of spirits and liue? For they verily for a few daies chastened vs after their owne pleasure; but he for our pro∣fit, that wee might be partakers of his holinesse. Now no chastening for the present seemth to bee ioyous, but grie∣uous: neuerthelesse afterwards it yeeldeth the peaceable fruit of righteousnesse, vnto them which are exercised thereby. Wherefore lift vp the hands which hang downe, and the feeble knees. See how large our Apostle is in his comfortable exhortation: Surely hee full well knew how hardly the very best are perswaded that God is with them in the day of trouble, and how apt the godly are to make hard conclusions against themselues in the day of their calamity, and therefore is he so large in his comforts. Faine would the Deuilla 1.1423 haue had per∣swaded Christ that hee was none of Gods because hee was afflicted with hunger; and the same would hee wil∣lingly perswade thee of: but remember thou the for∣mer consolation, and relinquish not thy hope of hap∣pinesse in heauen, because thou art recompenced with iudgements here on earth; for in so doing thou wilt but adde to thy owne sorrow, and needlesly encrease the weight of thy owne burden. And thus much for this vse, as also for this second circumstance: The third followes, which concernes the punishment inflicted, and what it is.

The hedge thereof shall be taken away,* 1.1424 and it shall bee eaten vp; and breake downe the wall thereof, and it shall be trodden downe. And I will lay it waste, &c.

The iudgement here inflicted, as we see, consists in the paine of losse. and paine of sense. First, Good things shall be remoued and taken from them, as the hedge and

wall shall bee broken downe; his paines in digging and pruning, he will withdraw: And he will with-hold the clouds from raining any more raine vpon it. Secondly, Euill things shall be imposed and inflicted on them; for it shall bee eaten vp, trodden downe, and laid waste, by their enemies. Moreouer it shall be curst with barren∣nesse; for thornes and briers shall bee the best crop that will grow therein; fit fuell for the fire.

Before wee come to the particulars let vs obserue in generall:

The vngratefull abuse of Gods blessings and fauours,* 1.1425 causeth the Lord to depriue a people of them, and to bring vpon them the contrary euils.

This is that which is here threatned to this people, because in stead of the sweet grapes of righteousnesse, it brought forth nothing but the sowre grapes of sinne, after all his paines bestowed about it, he would not on∣ly abandon and let it alone, but pull downe the hedge, breake downe the wall, and lay it waste, so that the beasts of the field should deuoure it; and it should be∣come as a barren heath and forsaken wildernesse.

This is that which is threatned by Moses, the ser∣uant of God, against Israel:b 1.1426 Because thou seruedst not the Lord thy God with ioyfulnesse, and with gladnesse of heart, for the abundance of all things: Therefore shalt thou serue thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakednesse, and in want of all things: and hee shall put a yoke of iron vpon thy necke vntill he haue destroied thee. This is that also which is threatned by Hosea,c 1.1427 against those Priests who vngratefully abused all those benefits and prero∣gatiues wherewith they were endowed aboue the rest of the people to Gods dishonour. For as they were in∣creased, so they sinned against me (saith the Lord) there∣fore I will turne their glory into shame. Hee would not only take from them their honour and aduancement which they so abused, but he will bring vpon them the

contrary euils, viz. shame and reproach. The like we may finde threatned by the Prophet Ioel,d 1.1428 against the people, for their abuse of Gods creatures by glut∣tony and drunkennesse; their condition should be so farre changed, that the new wine should be cut from their mouthes; that is, they shall not haue any taste of it at all. The field and the corne should be wasted, the new wine dri∣ed vp, the oile shall languish. So that their husbandmen should bee ashamed, their vine-dressers should howle, for the wheat and for the barley, because the haruest of the field is perished. A maruellous and great change if it be well considered; that they who had so great plenty should now fall into such exceeding penury: But here∣in we may see the iust iudgement of God, against such as abuse his fauours to licentiousnesse. Wee might fur∣ther confirme this truth by the Prodigals example,e 1.1429 of whom it is said; that after hee had lauished out his pa∣trimony vpon whores, and riotous company, he came vnto such exceeding misery, that he would gladly haue fedde vpon the husks that the swine eat, but none gaue them vnto him: Vpon which Parable reade my expo∣sition f 1.1430 if you desire more of this doctrine, where you shall finde this truth handled at large in sundry obser∣uations, to which I referre thee; for now I will content my selfe with a word of exhortation for the vse, and so proceed.

This being so,* 1.1431 how should it stirre vs vp on all hands to returne thankfulnesse to God for his benefits, who hath with such a liberall hand sowen the seed of his fa∣uours amongst vs, and cause vs to beware that we abuse not his good blessings vnto sinne, lest the contrary euils doe beside vs. When a childe beginneth to play with his meat, a wise father will take it from him; if wee wax wanton by reason of Gods good fauours, he will withdraw them, and turne our peace into warre, our health into sicknesse, our liberty into thraldome, our plenty into penury; or (which is worse) if they bee

continued to vs, he will cause them of blessings to be∣come curses; so thatg 1.1432 our table shall be made our snare, and our prosperitie our ruine.

I will take away the hedge,* 1.1433 and breake downe the wall] We haue seene before in the exposition, what is meant by this hedge and wall; namely, the diuine 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 depriued, so that there should be a gap made for their enemies to enter in vpon them. Hence we inferre:

Sinne depriueth man of the protection of the Almigh∣tie, * 1.1434 and laieth him open to the rage and furie of the enemie.

When the people of Israel had committed Idolatry, in making them gods to goe before them, the text saith, h 1.1435 they were naked amongst their enemies; whereby hee meanes that they wanted Gods fauour and protection, which is as the cloathing of his children. So when Re∣hoboam the sonne of Solomon, and all Israel with him, had forsaken the Lord, the Prophet is sent vnto him with this message,i 1.1436 Thus saith the Lord, Yee haue forsa∣ken me, therefore haue I left you in the hands of Shishak. The like we reade in the booke of Iudges; no sooner had Israel fell to Idolatry, in worshipping Baal and Ashtaroth, and such other Idols as the Nations serued who dwelt about them;k 1.1437 but God as soone left them, and deliuered them into the hands of spoilers that spoi∣led 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 booke of Iosua likewise we reade, thatl 1.1438 when Achan had taken of the accursed thing, and transgressed Gods couenant, in stealing that Babylonish garment, the shekels of siluer, and the wedge of gold, they could not stand before their ene∣mies, 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 de∣stroyed from amongst them. Hitherto tends that also of this our Prophet,m 1.1439 Behold the Lords hand is not short∣ned, that it cannot saue; neither is his eare heauy, that it cannot heare; but your sinnes haue separated betwixt you and your God; and your sinnes haue hid his face from you, that he will not heare. And thus is the point made good, that Sinne depriueth a people of Gods protection: It breaketh downe the hedge and wall of their defence, and layeth them open to the furie of their enemies.

And no wonder,* 1.1440 seeing sinne is a breach of the coue∣nant made betwixt God and vs.n 1.1441 I am God all-sufficient; walke before me and be vpright. Where the promise on Gods part is to be an all-sufficient God, to blesse, saue, protect and defend vs; the condition required on our part, is vpright walking before the Lord, in all faithfull, constant, cheerefull, and vniuersall obedience: if then the latter be not performed, the former cannot be expe∣cted; for God is not bound vnto vs further than wee keepe the promise which hath beene made by vs. And this is the ground of my propounded point, why sinne should depriue vs of Gods protection.

And this may serue first for Information.* 1.1442 See here what it is, and who they are that doth weaken a king∣dome; surely sinne and sinners. This, and These, open the gates, throw downe the walls, and let in the enemy: Were our Armies neuer so strong, our Cities neuer so sure blocked, our walls neuer so well fortified, that we feared not to haue them scaled; yet so long as our Chams continue their scoffing; our Esaus their propha∣ning; our Senacheribs their blaspheming; our Achans their theeuing; our Nabals their coueting; our Iezabels their whoring; and all of vs our sinning▪ and rebelling, we deceiue our selues if we thinke we be strong, for we are weake. How can God be with vs, when these accur∣sed things are found so rise amongst vs? And how shall

we stand before our enemies, when the most high God hath forsaken vs? Oh the weaknesse of this Land, wherein sinne doth so abound! This is it which will weaken our forces, ouerthrow our Castles, break downe our towers, batter our bulwarks, and make frustrate all our deuices. When Phocas had built a mighty wall about his Palace for his securitie in the night, he heard a voice thus speaking:o 1.1443 Though thou build as high as the clouds, O King, yet the Citie will easily be taken; for the sinne within will marre all. True it is, we haue no enemies without, but are at peace with all about vs; but what are we the better, when our chiefe enemies are within; sinne is harboured within our walls and gates; our wicked manners are stronger than armed men.* 1.1444 This is enough to bring vpon vs those daies of desolation, the daies of darknesse and gloominesse, the daies of wastnesse and confusion. What hath beene the ruine and ouerthrow of the most famous kingdomes in the world but it? What hath turned the noblest Cities into dust but it? What hath brought those infinite calami∣ties of famine, sword, pestilence, fire, slauerie and bon∣dage but it? From this commeth the ruine of Coun∣tries, Cities, Families, yea and of particular persons. Doe not many ruined Monuments and Monasteries, seeme to tell passengers, Hîc fuit hostilitas, Warre hath beene here? And may we not also there reade in those rude heapes, Hîc fuit iniquitas, Sinne hath beene here; Ido∣latry rather than warre pulled downe those walls. For had there beene no enemie to raze them, they would haue fallen alone, rather than hide so much supersti∣tion and impietie vnder their guilty roofes. Oh that we could once see this! Oh that we would be once per∣swaded of it; then would there be some hope that that accursed thing would be cast out from amongst vs, that so God might be our defence and fortresse. And let vs assure our selues, that vntill repentance make vp our breaches, we lie open to the furie of our aduersaries.

Wickednesse hath strucke vp the drum, and wee may euery day expect for destruction to come marching on.

Secondly,* 1.1445 this may serue for our Instruction: When we goe about any enterprise of God, let vs see that our hearts be cleare from any pollution of sinne: and when we be thwarted in our hopes, or crossed in iust and holy quarrels; let vs then ransacke our selues, and search our hearts for some lurking sinne: For we may almost, nay altogether perswade our selues, there is some secret euill vnrepented of; and then no wonder, if the Lord doe as it were tumble downe the wall of our protection, and seeme to leaue vs to our selues. Our great iniquities hearten our aduersaries: they professe to build all their wickednesse against vs, vpon our wickednesse against God. Let vs therefore now at last preuaile against our owne euils, and we shall certainly preuaile against all our enemies. The powers of Rome, the powers of hell it selfe, can neuer hurt vs, if we hurt not our selues. Let vs cast downe our Iezabels, that bewitch vs; and plucke away sinne, which like Iuie weakens the wall of our protection, and feare nothing, for wee shall stand im∣moueable.

Thirdly,* 1.1446 here is a commination against the wicked: For if this be so, that sinne depriues man of the prote∣ction of the Almighty, then woe to them who harbour sinne: How open doe they lie in euery part to the rage and furie of their aduersaries, Satan, Death, and Hell? yea euery creature is aduersarie to them, whom God hath forsaken; and therefore they are not safe from the rage of any. Oh the wofull and fearefull condition of such as these, who haue not God for their defence! In what perpetuall perill and danger of destruction liue they in! Can they say, they are safe in any Fort, in any Castle, in any Tower? Can any place or any power vpon the earth, or in the earth, or aboue the earth, keep backe the stroke of death and destruction, hell and dam∣nation? Can any wicked man say with warrant, I am

here free from the dart of death: I shall surely carry my selfe from hence; iudgement shall not seize on me in this place? Can any of them say at any repast or recrea∣tion; I shall continue out this feast, or game, or sport, to the end, before my fall or ruine? This delight shall not be interrupted and broken off by feare and torment before it be fully finished? Alas they cannot: for euill shallp 1.1447 hunt the wicked to destruction, andq 1.1448 pursue him, and in the endr 1.1449 ouertake him, and seize vpon him. So that as the Hare runneth in hazard and ieopardie be∣fore the Greyhound, and is at last snatcht vp; so is it with the wicked whose damnation sleepeth not.

True it is, no mens estates seeme to be more happie, nor no mens stayes more strong; and who more secure than these men are? But all is not gold that glisters: Their hope is as the Spiders web, their staffe they leane on, is but an Egyptian reed, that will in the end breake, runne into their shoulders, and lay them flat along the earth. Their securitie is but senselesnesse and blockish stupiditie, and well compared to that of Ionahs,f 1.1450 who slept most soundly when hee had most cause to watch and pray. The Lord is pursuing him as a vagrant and fugitue: The officers of God are about him to appre∣hend him; the winde rageth, the waues of the sea roare and beat against the ship, wherein he was, and roule with violence against the Barke, refusing all other satisfaction offered by the Mariners; so that all the company that be with him are afraid, and compelled to crie euery man vnto his god; yet Ionah is still sleeping vnder hatches: Thus fareth it with the wicked. The Lord stands offen∣ded with them; the heauens aboue are closed vpon them; Hell beneath is open to receiue them; Gods fearefull iudgements are ready to lay hands vpon them; the Deuill is at hand waiting when they shall be deliue∣red to him; yet they lie snorting in their sinnes sleeping betweene Death and Hell, as Peter didt 1.1451 betweene the two souldiers, being fast bound with chaines; or to vse

Solomons Prouerbe, As a Sailer vpon the top-mast in the midst of a storme, there being but a haires bredth betweene them and their destruction. See then thy estate, thou who art from vnder Gods protection, liuing in thy sinnes, thou liuest in perpetuall perill: thou maist eat and drinke, make merry and be iocund, but thou hast little reason. Belshazzaru 1.1452 may carowse it in golden and siluer vessels, but hee had little cause, when his doome was written on the wall,* 1.1453 Amnons heart may cheere him, but as little reason had he, Death being so nigh at hand. Be then as merry as you will, you wic∣ked ones; this I am sure of, your wretched estate giues you no leaue.

Lastly,* 1.1454 here is a ground of encouragement for the faithfull, when they haue iust cause to band themselues against the wicked, and are constrained to meddle with euill men,* 1.1455 or to vndertake warre against the enemies of the Church, either for the defence of true Religion, or for the releeuing and deliuering of such as are oppres∣sed for religion, or for the safetie and defence of Land and people, or for other such like iust causes; that wee lift vp our heads and hearts with hope of victory, be∣cause we haue to doe with weake and naked men. Thus Iosua and Caleb comforted the people against the Ca∣naanites, saying,x 1.1456 Rebell yee not against the Lord, nei∣ther feare ye the people of the Land, for they are but bread for vs: their shield is departed from them, and the Lord is with vs, feare them not. This was that also wherewith Abijah, the King of Iudah,y 1.1457 comforted himselfe, go∣ing against the mightie armie of Ieroboam: with this let vs and all Gods people comfort our selues, when we are to goe out against our aduersaries, for they come out in∣to the field as souldiers without weapons, they haue nei∣ther shield, nor buckler, nor breast-plate, nor helmet, nor sword, nor speare; their loines are vngirt, their feet vnshod, their heads are vncouered in the day of bartell; they lie open as naked men to be wounded and de∣stroyed,

and thereforez 1.1458 Be strong and couragious: feare not, neither be afraid for the wicked nor all their multi∣tude, for there is more with vs than is with them; with them is an arme of flesh, but with vs is the Lord our God, for to helpe vs, and to fight our battles. And so much for this. Now we goe on.

It shall be eaten vp and trodden downe.]* 1.1459 This followes vpon the former: The hedge and wall being pluckt vp and broken downe, way is made whereby the beasts of the field, (that is, the enemies of the Church) shall haue free egresse and regresse to eat and deuoure; and not on∣ly so, but to tread downe and spoile; they should not only trouble and afflict them, but also ouercome them, and enter into their possessions, carrying away what they list, making strip and waste of the rest.

The first point hence to be obserued,* 1.1460 is, Ʋntill God breake downe the wall, and plucke vp the hedge of his pro∣tection, wherewith his people are encompassed, the wicked and vngodly cannot hurt them or any way harme them: God must giue, yea make way, before they can come in vpon them to afflict them.a 1.1461 How should one chase a thousand,* 1.1462 and two put ten thousand to flight (saith Moses in that same sweet song which he sang a little before his death) except their rocke had sold them, and the Lord had shut them vp? This was a thing impossible that one enemie should chase a thousand Israelites, and two Gen∣tiles put a thousand Iewes to flight;* 1.1463 had not that God, who had beene before their rocke, deliuered them vp into the hands of those their enemies. The Deuill him∣selfe, who is the greatest of all their enemies, and strongest of that hellish band, being the great Goliah in that armie of Philistines, can doe nothing without permission, hee must haue a commission to goe forth and be a lying spirit in the mouth of Ahabs Prophets, b 1.1464 that he and his people may fall at Ramoth Gilead. He must beg leaue at Gods hands to touch Iob,c 1.1465 such a hedge being made about him, and all he had, on euery

side, that there was no comming at him, except God leaue open some gap for this soule beast to 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 com∣mission from the Lord. Hitherto tends that which wee reade of in the Acts,d 1.1466 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 1.1467 Thou couldest haue no power at all against me, except it were giuen thee from aboue.

For as our Sauiour saith elsewhere,f 1.1468 My Father is stronger than all;* 1.1469 all power and strength is of him and from him originally, according to that in Daniel, g 1.1470 Wisdome and might are Gods. He can giue and take a∣way at his pleasure.

Which being so,* 1.1471 this discouers vnto vs a notable de∣lusion of the Deuill, in that he perswadeth Witches and Wizards that he can do all things,* 1.1472 and at their request or command will lame and kill men or beasts, and what∣soeuer 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 Wit∣ches, 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 wor∣keth, 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.

For first we are to know,* 1.1473 that the Deuill hath of him∣selfe 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 be∣fall, according to our doctrine deliuered.

Secondly,* 1.1474 The Deuill is more forward and readie to doe euill, than any Witch can be, for he is likeh 1.1475 a roa∣ring Lion, going about seeking whom he may deuoure: and likei 1.1476 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 fol∣lowes 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 sot∣tish 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 co∣lour to drawon worser matters.

Thirdly,* 1.1477 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 in∣strument, hee wholly directeth her heart vnto the wic∣kednesse. And therefore, whereas there be many natu∣rall causes in the bodies of men and beasts, of tortures, lamenesse, and of death it selfe; which though the lear∣nedst

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 mo∣ueth 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 co∣uets, 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, vn∣till God please to giue way and suffer them.

For a second vse;* 1.1478 seeing none can hurt vs vntill God 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 ene∣mies? k 1.1479 If he be with vs, who can be against vs? Be then of Dauids resolution, to makel 1.1480 God thy shield and buck∣ler, thy refuge and thy fortresse; and thus being in Da∣uids taking, thou maiest be in Dauids tune.m 1.1481 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 1.1482 I will not bee afraid of ten thousands of people that haue set themselues against me round about.o 1.1483 Though an hoast should encampe against me, my heart shall not be troubled: though warre should rise against me, in this I will be confi∣dent. For in the time of trouble he shall hide me in his pa∣uilion: 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,* 1.1484 Wait on the Lord: be of good courage and he shall strengthen thine heart: wait I say on the Lord.

Thirdly,* 1.1485 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 intend∣ments 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 doe what they list, but what God will; they cannot execute what they please, but what pleaseth him. Let Atheists, Papists, and all other prophane persons, desist from deuising euill against Gods Sion. Ap 1.1486 Prophet of their owne side will teach them it is in vaine to curse whom God hath blessed.

Lastly,* 1.1487 as Noahsq 1.1488 Doue brought in her mouth an oliue leafe, 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 vntill God giue way, then r 1.1489 Let all those that put their trust in thee reioice: let them euer shout for ioy, because thou defendest them: let them also that loue thy name, bee ioyfull in thee. For thou Lord wilt blesse the righteous: with fauour wilt thou compasse him as with a shield. What the Apostle speakes in case of damnation, may bee spoken also in case of danger, s 1.1490 There is none vnto them. They are alike safe in euery place, euen in the midst of their mortall enemies, as amongst their kindest friends: and so likewise at all sea∣sons; for whereas the wicked who are without God, are like a bird without a nest, or a beast without a den, liable to any storme that ariseth and danger that befals; yet it is otherwise with the godly, they know whither to goe to bee hid from the strife of tongues, and vio∣lence of Tyrants. Gods fauour ioyned with his migh∣ty power and faithfulnesse, is at 1.1491 strong tower, thither the righteous runne and are exalted; which fort and ca∣stle of defence is euery where, and no time is vnseasona∣ble to repaire vnto it; no place an impediment to hin∣der

them from it; no bodily weaknesse can disable them of it: their iourney may be vndertaken at mid∣night as well as at mid-day, and they may runne apace as they sit in their houses, or lie in their beds; and the feeblest creeple may make as good speed as the swiftest footman: the wals thereof can no enemy scale; the forts thereof can no aduersary batter: well may our enemies assault vs, but no multitude nor power can preuaile against vs, becauseu 1.1492 he that is with vs is stron∣ger than they that are against vs;* 1.1493 so that the flouds of great waters can neuer come nigh vs. Oh the security and felicity of the faithfull! maruellous great it is; who haue such a tower to flie vnto, and such a shield to couer and compasse them round about as is impenetra∣ble; no sword, no dart, nor shot, can possibly strike them vntill it pierce him: so fenced are they in their goods, in their cattell, and in all that belongs vnto them, that no wicked spirit by any art can come neere to touch them, without a speciall commission from the Almigh∣ty. When Philip King of Macedon had slept a sound sleepe, and at length waking, spying Antipater by him, he vsed these words (as the story saithx 1.1494) No maruell I slept so soundly, seeing Antipater was by and watched. It would not haue fallen out so well with this Land in generall, and many, no nor any of vs in particular, had not this Ante-pater, our gracious Father, (who was before all worlds) beene our mercifull keeper. In 88. fierce enemies intended the inuasion of this Land, but they were foiled, and England triumphed; for the Lord of Hoasts was our defender. Many enterprises haue beene vndertaken against our most gracious Soue∣raigne, especially that hellish attempt of popish mon∣sters in that infernall Powder-plot; yet King Iames is waked (and long may he wake) for Ante-pater stood by and watched, (O still stand by and watch) but as for his enemies they are executed as traitors, and haue slept their last: And so lot them perish oh Lord.

But doe wee not see how the godly are wronged,* 1.1495 spoiled, yea and sometimes killed by their aduersaries?

True,* 1.1496 yet this commeth not to passe through the force of their aduersaries might, but by the will and permission of the Lord; neither doth hee suffer it to sa∣tisfie 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 storme than in the fairest sea∣sons; the storme driueth him to his den and harbour, but when it is ouer hee commeth forth, and is in danger to bee taken of the hunter. Thus in trouble the godly flie vnto the clefts of their Rocke, and get vnder the wing of their Protector; but when troubles are ouer they are in greater danger to be ensnared. Wee know raine and thunder are many times better for corne and grasse than faire sunne-shine: so here.

Againe, God hath promised not to defend vs from troubles, but preserue vs in troubles. Oury 1.1497 Feare shall be taken away, not our Fight: And so though we be perse∣cuted, yet we be not forsaken; though slaine, yet not ouercome: nay when we seeme to be ouercome, then doe we ouercome our enemies. Though we beare away the blowes, and are slaine by them, yet God still pre∣serues vs, and we obtaine a noble victoriez 1.1498. Excellent was that speech, which sometimes Anaxarchus vsed, when as Nicocreon the tyrant commanded he should be beaten to death in a morter: Beat and bray, said he to the executioner, as long as thou wilt Anaxarchus his sachell, (meaning his body) but Anaxarchus thou canst not touch. Thus are the godly preserued by God, who putteth his right hand vnder their heads, and giues them grace sufficient, proportioning their strength to the burden; mitigating their sorrowes, making them possesse their soules in patience, yea to reioyce in their tribulation, as appeareth not only in the examples a 1.1499 of the Apostles in the Acts, but also by the practise of some in our owne Nation in the time of persecution,

as Glouer,* 1.1500 Farrar, Hawkes, with diuers other: the la∣ter of which three (being desired by some of his godly friends, to giue some token when hee was in the flames, whether the paine were tolerable or no, for their further confirmation) after his eies were started out of his head, his fingers consumed with the fire, and when euery one thought him dead, and did expect the fall of his body, suddenly lifts vp his stumps, and thrice (as a famous conquerer) claps them ouer his head in token of vi∣ctory. Thus the faithfull famously conquer when they seeme to be conquered by their enemies. I remember what one saithb 1.1501 of S. Laurence his patience and con∣stancy, when hee was broiled on the gridiron; That God was more glorified by it, than if hee had saued his body from burning by a miracle. So vndoubtedly it is as much for Gods glory to preserue vs in our suffering, as to preserue vs altogether from suffering.

Thus then we see that our enemies could not so farre preuaile, did not God permit them: neither would he suffer them so farre to preuaile, did it any way tend to his dishonour or our dammage. Our God is omni∣potent, doing what he will, and suffering no resistance in that he will not;* 1.1502 so that only he which can ouer∣come him can hurt vs. That godly gloriation then which the Apostle vseth against the enemies of our soules, may fitly be vsed by vs against the enemies of our bodies;c 1.1503 What shall we then say to these things? If God be for vs, who can be against vs? And then a little after, d 1.1504 Who shall separate vs from the loue of Christ? Shall tribulation, or distresse, or persecution, or famine, or naked∣nesse, or perill, or sword? Nay in all these things we are more than conquerors through him that loued vs. Thus as if all these had been but flea-bitings he doth triumph ouer them. And then in a straine beyond all admiration, hee goeth on thus;e 1.1505 For I am perswaded, 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 vs from the loue of God which is in Christ Iesus our Lord. If then we be Gods, though Satan and sinners would, yet they can doe nothing against vs, that shall be for our hurt; and though God himselfe can, yet he will doe nothing to vs, that shall not turne to our endlesse and euerlasting good.

Further, in that it is said; The wall shall not only be broken, but that it shall likewise be trodden downe; we may see as in a glasse, the beastly and brutish disposition of the enemies of the Church.

No beast of the field doth shew it selfe more raging or rauenous,* 1.1506 than doe the wicked, when God suffers them to breake into his Vineyard for the afflicting of it. Looke as it is with beasts, who doe not only eat and deuoure, but tread downe and spoile (when they come into good pastures) more than they eat: so is it with them; and therefore Scripture giues them names agreeing with their natues; they are calledf 1.1507 Fowlers,g 1.1508 Hunters,h 1.1509 Ca∣nibals and men-eaters. They are also namedi 1.1510 Lions; and this was Neroes stile, who was the first that stained his sword with the bloud of Christians,* 1.1511 as Eusebius shew∣eth in his Ecclesiasticall Historie. They are likewise cal∣led k 1.1512 Boares; The Boare out of the wood doth waste it: and Buls; yea strongl 1.1513 buls of Bashan. They are also compared tom 1.1514 Vnicornes,n 1.1515 Beares, Leopards,o 1.1516 Dra∣gons, Serpents, Aspes, Adders: and they haue their hornes, tusks, teeth, talants, mouthes, iawes, pawes, checkbones,* 1.1517 giuen to them. These names they haue made good in all ages.* 1.1518 If we should view the Scriptures, or reade ouer the Histories of the Primitiue Church, we should finde plenty of examples for the confirming hereof. Such and so great cruelty hath beene practised by them towards Gods people, that as Eusebius affir∣meth p 1.1519, it farre exceedeth the credit of any relation. If we come to our owne times; we shall not want examples of their cruelty for the prouing this truth. What vnna∣turall

cruelty was it to take the infantq 1.1520 issuing out of the mothers wombe in the midst of the flame, and cast it in againe with their forkes, that as the off-spring of an he∣retike, it might burne together with her? O blessed babe! to be no sooner borne, but as soone baptized with fire; before thou art lapped in swadling clothes, to be crowned with martyrdome; and before thou fully breathest in the breath of life, thou happily breathest out thine owne innocent soule to God. But out vpon such cruelty; such transcendent outragious cruelty. Are these Catholikes? Are these they that hold it for an ar∣ticle of their faith, that all children dying vnbaptized are damned, and yet would wittingly put this innocent childe to death before it had receiued baptisme? Can any iudge otherwise but that they purposed to haue flung this infant both bodie and soule into a fire on earth and the fire in hell both at once? Cursed be their wrath, for it was cruell. And is it not yet fresh in the memorie of our fathers, how cruelly they dealt, not only with the quicke in burying them aliue, as Marion at Burgesr 1.1521; but also with the dead in vnburying them; as they dealt by Wickliffes 1.1522, digging vp his bones one and forty yeeres after his death, and burning them: and so by Peter Martyrs wife at Oxfordt 1.1523, and M^r. Bucer and Phagius at Cambridge; besides others. And herein their cruelty exceeds that which is in some beasts,* 1.1524 which ex∣tends it selfe only to the liuing, and not vnto the dead. But the rage and cruelty of Sions enemies extendeth it selfe, euen as the kindnesse of her friends dothu 1.1525, both to the liuing and the dead, to the one as well as to the other.

We finde in Historie, that the first founders of Rome were nourished by a Wolfe: certaine it is, that the off∣spring of that people haue the hearts of Wolues, being sauage and cruell. Their Citie it was first founded in bloud* 1.1526, the bloud of a naturall germane brother, Ro∣mulus slaying his brother Rhemus to settle the kingdome

in his owne person. And as it was with the Citie, so was it with the Papacie, for the foundation of that See was laid in bloud,* 1.1527 when Phocas slew his siege Lord and Em∣perour. And cruelty and bloudshed is at this day the ensigne and badge of that Church. The habit of that harlot is according to her heart,x 1.1528 purple and scarlet; and her diet is the diet of the Canibals: I saw her drunken with the bloud of the Saints. Can we thinke this to be the religion that God doth take delight in, which vp∣setteth and vpholdeth it selfe by such cruelty?

But whats the reason why the enemies of the Church are so outragious?* 1.1529 Surely it may soone be giuen; they are led by the spirit of the deuill, and he doth participate of his nature vnto them; he isy 1.1530 a roaring lion, az 1.1531 cruell dragon, a subtle serpent, a false accuser of the brethren, and he labours to haue his like him in cruelty and mis∣chiefe. We hasten to the Vses.

And first let vs all be admonished not to trust those too farre who are irreligious;* 1.1532 a Lion is a Lion though he be chained: it is good not comming within his reach, though he seeme to sawne: a Wolfe is a Wolfe though he be in sheeps clothing, and at length will shew his woluish disposition: they haue the voice of Iacob, but the hands of Esau; words of a brother, but hands of an enemie: they can salute with a kisse, but persecute with the sword. The Fisher baits the hooke, when he would deceiue the fish; and the Fowler sings sweetly, when hee would deceiue the bird: So the enemies of the Church when they pretend greatest curtesie, then they intend greatest villanie: when they offer treaties of peace, leagues of mariages, and such like confedera∣cies, then is it to be feared the net is a spreading, and the snare a laying. It is wisdome therefore not to trust them. No faith (saith the Papist) is to be kept with here∣tikes; and we are ranke ones, as they say; therefore no faith to be kept with vs. Take heed therefore of them, and though they seeme now to be Foxes passant, and

Dogs couchant, yet were time and opportunitie offered (which Lord for thy mercy sake neuer suffer) they would shew themselues to be Lions rampant, seeking only our ruine and desolation.

And secondly,* 1.1533 seeing the enemies of the Church are so outragious, when they are suffered to enter into Gods vineyard, making strip and waste of all: oh then, let vs all striue with God by earnest prayer, that we may be deliuered and preserued from sucha 1.1534 vnreasonable men, whose wrath and malice knoweth no end nor measure; being of Hannibals minde, in whose eyes no sight was more pleasing, than a ditch swimming ouer with mans bloud. And seeing that by reason of our sinnes, we haue deserued great plagues, which we may daily looke for and expect; let vs pray with Dauidb 1.1535, that we may rather fall into the hands of God than of man, because with him is mercy; yea in his very correctionc 1.1536 he remem∣breth mercy. But if we be giuen ouer into the hands of the wicked, there is no mercy to be looked for, no moderation to be expected. They can neuer finde in their hearts to say that to themselues, which God did to his destroying Angell;d 1.1537 It is enough, put vp thy sword. Hitherto God hath taken the rod into his owne hand, and smitten vs himselfe, by famines, pestilence, inunda∣tions of waters, and the like; but if he should deliuer vs into the hands of our bloudy enemies, the Papists, we should then soone discerne the difference betwixt the louing chastisements of a father, and the bloudy strokes of an enemie. Let vs therefore turne to God with Israel, and pray with their words:e 1.1538 We haue sinned, O Lord, we haue sinned, doe thou vnto vs whatsoeuer seemeth good to thee, deliuer vs only we pray thee this day: Why shouldst thou sell vs into the hands of idolatrous Papists, who will giue thine honour to stocks and stones, and not vnto thy maiestie, who giueth them the victorie. For thy names sake be mercifull to vs our God, and if we must fall by rea∣son of our fearefull sinnes, let thine owne hand cast vs

downe, not theirs, for there is mercy in thy blowes. Doe thou then take vs to doe, O God, and shew thy selfe a tender and indulgent father towards vs, by correcting vs thy selfe, as hitherto thou hast done, and deliuer vs not to that mercilesse generation, whosef 1.1539 teeth are swords, and their iawes as kniues: who know no end of scourging vs, till they haue also made an end of vs whom they scourge. So shall wee sing praises to thy name, and say,g 1.1540 Blessed be the Lord, who hath not giuen vs as a prey vnto their teeth.

And I will lay it waste.]* 1.1541 Or, I will make it a desolation, so that it shall haue none to inhabit it. The people of the land shall be swept away with the sword, and the earth shall be robbed of all her goodly ornaments: It shall neither be inhabited by men, nor adorned with her beautifull fruits, as it were with her princely coat of di∣uers colours, but become as a desolate and forsaken wil∣dernesse: This is the meaning. And hence note we the miserie of warre.

War is that miserable desolation,* 1.1542 which findes a land be∣fore it like Eden; and leaues it behinde like Sodome, a deso∣late and forsaken wildernesse. The fiercenesse & rage of it Moses expresseth and describeth, when he telleth the Israelitesh 1.1543 of a Nation that should come from farre, as swift as the Eagle fleeth; and of fierce countenance, who should not regard the person of the old, nor shew fa∣uour to the young; who should eat the fruit of their cattell, and the fruit of their land vntill they were de∣stroied; who should not leaue them either corne, wine, or oile; nor-increase of Kine, nor flockes of Sheepe; but should besiege them in their gates, vntill their high and fenced walls came downe wherein they trusted throughout all their land: by reason whereof they should be driuen to eat the fruit of their owne bodie, the flesh of their sonnes and of their daughters, which the Lord their God had giuen them, in the siege, and in the straitnesse wherewith their enemies should distresse

them. So that men should haue euill or couetous eyes towards their brethren, and wiues of their bosomes, and their children which they should leaue, in not giuing to any of them of the flesh of their children, which they should eat for feare lest they should haue none left for themselues in the straitnesse of the siege. And the ten∣der and delicate women, who would not aduenture to set the sole of their feet vpon the ground for delicate∣nesse, shall be as niggardly towards their husbands, and towards their sonnes 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 enemie should distresse them. Fearefull threatnings. But is it possible, that the miserie or mischiefe of warre should be so great? Were not these threatnings made to keepe them in obedience only? Surely, nothing is there threat∣ned, but warre hath brought forth. To instance in that vnmatchable instance of the destruction of Ierusalem by Titus and Vespasian, who besieged it for the space of fiue months; threescore and eleuen yeeres after Christs incarnation, or thereabouts. In which time there pas∣sed many assaults and skirmishes, much slaughter and bloudshed being made both on the one side, and other. The famine meane while afflicting the City was such, as no Historie can parallel:i 1.1544 Horses, Asses, Dogs, Cats, Rats, were good vnto their tastes. But this food failing, they were driuen to eat courser fare, yea those things which vnreasonable creatures would not eat; as the lea∣ther of their shooes, and of their targets, of their bridles, and of their girdles, and the like: Oxe dung was a pre∣tious dish vnto them, and the shreddings of pot-herbes cast out, and trodden vnder foot, and withered, were taken vp againe for nourishment. What miserable meat was this? And yet as miserable as it was, the childe would snatch it from his parentk 1.1545, and the parent from his childe, euen from out his iawes. Yea some to pro∣long

their liues, would not sticke to eat vp that, that others had vomited and cast vp. And yet harken to a far more lamentable accident than all this yet: The mo∣ther takes her owne childe from her brests; a harmelesse suckling, silly infant, and thus speakes to it;l 1.1546 Little in∣fant, poore wretch, in war, in famine, in sedition, for whom shall I preserue thee? for whom shall I saue thee aliue? If thou liue, thou must be a slaue vnto the Romanes; but famine preuents thy seruitude: yea and the mutinous Iewes are more cruell, than either the Romans, or the fa∣mine. Be thou therefore meat to me; a furie to the muti∣nous, and euen a mocke of the life of man. And when shee had thus spoken, shee kild it, and boyled the dead bo∣die of it, and eat the one halfe, and reserued the other for another time.

The mutinous Iewes drawne by the sent and sauour of this meat, brake into this womans house, and threa∣ten to slay her, if shee bring it not forth vnto them. Shee tels them shee hath meat indeed, but shee had reserued it for her selfe, neuerthelesse seeing they did so vrge her, shee would bring it to them. So shee brings them the reliques of her sonne; at which sight they standing amazed, and shrinking backe with feare and horrour; the mother said thus vnto them: This meat you see is indeed part of my owne sonne; it was my deed to kill it; eat yee of it, for I haue eaten. Will you be more tender than a woman? more pitifull than a mother? Eat, I say, for I haue eaten. If you will not eat, it shall remaine for me his mother. Oh fearefull, horrid, inhumane act!

The famine still continuing, they are compelled to begin to issue out of their Citie gates, and no sooner were they out, but they were still taken and crucified vpon Crosses and Gibbets set vp before the walls, that they who were within might by beholding of this spe∣ctacle, be moued to giue ouer; but yet they continued obstinate and would not. Fiue hundred a day were thus hanged vp, 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 carkasses which were carried out of the Citie for want of buriall to bee throwne in ditches as dung vpon the earth, they found the number to be numberlesse, so that no way could it certainly be knowne; 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 extremitie of the famine, what with the furie of the sword, and what with sicknesse during the time of this warre, there peri∣shed in Ierusalem, and the Prouince adioyning, as some crediblem 1.1547 Authors affirme, about six hundred thousand able men to beare armes: or as others hold,n 1.1548 who were present at the warre, there died eleuen hundred thou∣sand; besides others taken captiue to the number of ninety seuen thousand.

The Iewes thus dead and scattered, what became now of their glorious Citie? Their holy Temple it was burnt; their strong and high walls were throwne downe; all the Citie became waste and desolate, and so it remaines to this day. And thus we see what Moses there threatned, is here fulfilled to the vtmost: both which proue my doctrine and make it good, That albe∣it warre finde a land like Eden, it will leaue it like a So∣dome, a desolate and forsaken wildernesse. If these be not sufficient,* 1.1549 reade the whole booke of Ieremiahs Lamen∣tations, and there we shall finde that the mercies of warre are cruell. As also what this our Prophet Isaiah saith in the ninth of this his prophesie, where speaking of the troubles that should befall the people for their sinnes, saith,o 1.1550 The people shall be as the fuell of the fire: no man shall spare his brother. And he shall snatch on the right hand and be hungry, and he shal eat on the left hand and not be satisfied; they shall eat euery man the flesh of his owne arme. Where we see warre is compared to the fire, and it feedeth vpon 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 vnsatiable hungrie desire of warre; there is no measure nor satietie of bloud. Let vs thus apply this point.

First for Admonition vnto vs all,* 1.1551 that wee be heartily and vnfainedly thankfull for the long peace and pro∣speritie that we haue enioyed vnder the conduct of our worthy Deborah, our late Soueraigne Queene Eliza∣beth, and still doe enioy vnder the gouernment of our peaceable Solomon, and Princely Ecclesiastes, who came vnto vs like Noahs Doue,p 1.1552 with an Oliue branch of peace; and hath shut the iron gates of warre, and setled peace amongst vs; so that we may sitq 1.1553 euery one vn∣der our owne Vines and Fig-trees, and there is none to make vs afraid. Which blessing is no common blessing that we of this little Iland at this day doe enioy. Our neighbours round about vs are at this day whirled a∣bout in tumultuous broiles, while our Britaine, like the Center, standeth still vnmouable; in so much that it is hard to say whether other Nations more enuie or ad∣mire vs. In peace our Merchants trade abroad, and bring homer 1.1554 Wines to make glad the heart of man, and Oyle to make his face to shine. In peace our Magistrates sit at home,s 1.1555 and giue iudgement in the gates of Israel, for maintaining of peace. In peace the Messengers of peace t 1.1556 preach vnto vs the sweet tidings of the Gospell. In peace our Husbandmenu 1.1557 sow their corne in hope, and reape with ioy. In peace* 1.1558 our sonnes as plants grow vp in their youth, and our daughters are as corner stones, polished af∣ter the similitude of a Palace. Our garners are full, af∣fording all manner of store: our sheepe bring forth thou∣sands, 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 thriue vnder the peace that wee enioy. For which Peace what cause haue we to be thankfull to the God of Peace? Especi∣ally

considering how often by our sinnes wee haue bro∣ken our truce with God, and giuen an Alarum to the King of heauen, by our Pride* 1.1559, and contempt of the Go∣spell x 1.1560, two vsuall fore-runners of the Sword. And there∣fore in the midst of this our peace, let vs not grow se∣cure: we haue not so many blessings, but we may forfeit them all by our disobedience. When wee most feared warre, God sene vs peace: Now we most bragge of our peace, we may well feare that God will send vs warre.

Secondly,* 1.1561 for Reprehension of such as grudge their owne peace and well-fare; and both wish and pray for warres. Neuer good daies since so much peace, say some; and would we had warres againe, say others. Fooles that we are, that know no better how to vse our peace, and testifie so great vnthankfulnes for so great a mercy. Had we beene in the coats of our fore-fathers, or did we feele the scourge of warre, as our neighbours doe, we would better know how to esteeme this blessing, and prize this garland of Peace. We neuer saw our Townes and Ci∣ties burning, whiles the flame gaue light to the soul∣diers to carry away our goods: we neuer saw our houses rifled, our Temples spoiled, our wiues rauished, our children bleeding dead on the pauements, or sprawling on the mercilesse pikes: we heare not the confused cries of men sounding in our distracted eares; some dying, others killing; other insulting; others resisting: we see not our high-waies strawed with breathlesse carkasses; men and horses wallowing in their bloud, and the gast∣ly visages of wounds and death in euery corner: these things wee can only iudge of by report and heare-say; did we know them by experience, wee would not so re∣pine at the peace wee now enioy. Were it not a wofull and lamentable thing to see fire without mercie, and without quenching, consuming houses, and eating vp all things, making spare of nothing? How much more to heare, and see, and feele the affliction of warre, when all things are in confusion and combustion? When

y 1.1562 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 Citie of Citie, and all are troubled with aduersitie. Alas! what good, what profit, what sweet∣nesse can we finde in these things?

And as these are to be reproued, so me thinks I finde another sort of people to be sharply censured, who goe a degree further than the former, counting of warre but as a matter of sport and play. So speaketh Abner, Cap¦taine of the Host,z 1.1563 Let the young men now rise and play before vs. His meaning was that they should come forth and trie their valour, one in hewing and cutting of ano∣ther, and so shew thema 1.1564 a bloudie play. Such were those sword-plaies, in vse amongst the Romanes, where∣in cruell spectacles were exhibited on each side in the shedding of humane bloud Such also are our challen∣ges made and performed by Fencers vpon the stage now in vse amongst vs, whereby Gods Image is often∣times defaced, and bloud spilt as water vpon the ground: and yet what running and thronging to see such blou∣die sights; being counted by many but a sport, or mat∣ter of recreation. Which kinde of sauage and beastly spectacles, Theodosius the Emperour abhorred, and would neuer behold. And one Demonax among the Athenians, hearing the people consult about such plaies, told them they must first breake downe the Altar of Mercie; because such sights were so mercilesse and cruell. Let all such as feare the Lord beware of counte∣nancing such by our presence, lest wee make our selues guiltie of their sinnes, and stand as guiltie before the Lord of shedding that bloud which they doe shed.

Thirdly, for our Instruction this serues; Seeing there is such crueltie in warre, and fearefulnesse and deuou∣ring in the sword; let vs take heed of the beginnings thereof, and cut the cords of all contention and debate, liuing peaceably one with another, as brethren ought to doe.b 1.1565 From whence come warres and contentions a∣mongst

you (saith Saint Iames) are they not hence, euen of your lusts that fight in your members? These distempe∣red lusts are the cause of all strife and contention, cau∣sing a continuall warre within a man, and oftentimes warres with other men, to the ruinating not onely of priuate persons, but of whole Families, Cities, King∣domes. The greatest warres haue beene kindled by priuate discords, as Histories declare. Let euery one then beware of sowing the seeds of diuision, for in time they may come to yeeld a comfortlesse crop of cares and confusions. Brawle not, chide not one with another; and a Saint Iames saith,c 1.1566 Grudge not one against ano∣ther: for these are the foundations of warre, and there∣fore have no hand in laying them. Ciuill dissentions ruinate a Common-wealth, more than open warre, as Ierusalem and Rome can testifie, both which by pri∣uate factions made themselues a prey to the common enemie. The French and wee English also haue some experience hereof in those home-bred garboyles which were betweene the house of Lancaster and Yorke before they were vnited; in which vnhappie quarrell there were cruelly butchered fourescore Princes of the bloud royall (as one witnessethd 1.1567) besides an infinite number of the comminaltie that were slaine. And thus we see Saint Iames his saying true:e 1.1568 Where enuying and strife is, there is sedition and all manner of euill workes.

Lastly,* 1.1569 seeing there is misery and mischiefe in warre, let this serue for exhortation, that wef 1.1570 mourne with them that mourne, and weepe with them that weepe. Our bre∣thren in France and Germany are whirled about in these bloudie tumults; they heare the dismall cries of cruell aduersaries, crying kill▪ kill; the shrikes of women and infants; the thundering of those murdering peeces in their eares; while we lyeg 1.1571 vpon beds of Iuory, and stretch our selues vpon our couches, and eat the lambes out of the flocke, and the calues out of the midst of the stall; while wee drinke wine in bowles, and anoint our selues with the chiefe

ointments. We are strangers to those miseries they vn∣dergoe, in passion: I pray God we be not strangers to their miseries in compassion, which I feare, I feare, wee are. Let vs thinke we see the calamities of warre with our neighbours eyes, and feele them thorow their sides, and let not the afflictions of poore Ioseph be forgotten. And seeing they are in the valleyes fighting against the Ama∣lekites, the cursed enemies of Gods Church and peo∣ple; h 1.1572 let vs be vpon the mountaines lifting vp our hands for their victory and deliuerance; praying with the words of Dauid, saying,i 1.1573 Remember, O Lord, thy congregation which thou hast purchased of old: the rod of thine inheritance which thou hast redeemed. O deliuer not the soule of thy Turtle Doue vnto the multitude of the wicked: forget not the congregation of thy poore for euer. Haue respect vnto the couenant: for the darke places of the earth are full of the habitations of crueltie. O let not the oppressed returne ashamed: let the poore and needie praise thy name.k 1.1574 Let the sighing of the prisoner come before thee, according to the greatnesse of thy power preserue thou those that are appointed to die. And render vnto our neighbours seuenfold into their bosome, their reproach wherewith they haue reproached thee, O Lord. So we thy people and sheepe of thy pasture, will giue thee thankes for euer: we will shew forth thy praise to all generations.

It shall not be pruned nor digged.]* 1.1575 Looke as Husband∣men neglect to prune, cut, digge or dresse such grounds and plants as they despaire of and haue not pleasure in: so God here despairing as it were of this his Vineyard, tels them, he will husband them no more, but he would withhold such meanes from them, as formerly hee had vsed for their fructifying. Whence learne we:

When the Lord hath vsed all meanes both by his word and workes to bring a people to good,* 1.1576 and they neuerthelesse neglect and contemne those meanes of their good; continu∣ing still in carnall securitie, grosse infidelitie, and impeni∣tencie; then will the Lord depriue such a people of those

meanes of their good, and giue them ouer to their owne wicked courses, and hearts lusts, and suffer them to fall headlong, as well into the euill of sinne, as into the euill of punishment. So wee see here dealt he with this peo∣ple: he depriueth them of the meanes, with-holding his paines, in pruning, digging, and the like: as also the raine from falling on them any more, and so suffers them to bring forth thornes and briers; noysome sinnes and lusts, euen to their owne ruine and perdition. Thus in the first chapter of this prophesie we may reade, how that after God had bestowed many and great fauours vpon his people, notwithstanding all which they con∣tinued obstinate and rebellious, and neither by mercy nor misery would be reclaimed nor reformed, but would still desperately perseuere in their defection; he tels them plainly he would smite them no more, seeing it was so that they were set vpon euill, and had as it were sold themselues to worke wickednesse;l 1.1577 Wherefore (saith he) should you be stricken any more; seeing you will reuolt 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 with-hold my hand, and leaue you to your selues. The like iudgement we finde threatned in Hoseas prophesie against the apostate Israelites:m 1.1578 I will not punish your daughters when they commit whoredome, nor your spouses when they commit adulterie; seeing they would not be amended, he would lay the reines vpon their necks, and with-hold the meanes whereby they might haue beene reclaimed. And thus when the Gen∣tiles would not serue God according to that light of na∣ture which he had giuen vnto them,n 1.1579 hee gaue them vp to their owne vile affection, and to a reprobate minde. And vpon such as hauing long had the meanes of knowledge, and regeneration, and yet continue still in their vnrighteousnesse and corruption, he passeth that definitiue sentence,o 1.1580 He that is vniust, let him be

vniust still,* 1.1581 and he that is filthy let him be filthy still. And thus wee see it to bee true, That God will remoue and deny meanes of reclaiming, when hauing long enioyed them, wee make no good vse of them, neither are re∣claimed by them.

And why so?* 1.1582 Because it is but lost labour and cost cast away, to administer physicke to such Patients whose diseases are desperate. Now God is a most wise Physi∣tian, and knowes with whom he hath to deale; and therefore when hee sees men rend in peeces his pre∣scripts, and pull off his plaisters, and reiect those whole∣some potions which he ministereth to purge men from their corruptions, hee giueth them ouer to them∣selues to sinke or swim, and suffers them to die and perish in their sinnes, and in the sicknesse of their soules.

But is it iust with God to suffer such as are growne desperate in sinne and become incorrigible,* 1.1583 to runne on without punishment?

I answer first,* 1.1584 wee are not to vnderstand what hath formerly beene spoken, generally and absolute, as though he would inflict vpon such no kinde of punish∣ment; but more specially he would not lay vpon them that kinde of punishment which is called chastisement and correction. Hee will not in punishing them play the part of a Physitian,* 1.1585 but rather of a Chirurgion, cut∣ting that cleane off,* 1.1586 which he hath no hope to cure.

Secondly I answer, They are punished euen while they are spared, and that most fearefully: For what greater punishment can bee inflicted, than to bee giuen vp to ones owne hearts lusts, and so to haue sinne pu∣nished with sinne; sinne fore-going, with sinne fol∣lowing?

And thirdly,* 1.1587 wee are to know, that this world is more properly the place of doing, than of suffering; and therefore though God suffer them to heape sinne vpon sinne,* 1.1588 seeing thereby they doe butp 1.1589 treasure vp

vnto themselues wrath, against that day of wrath, where∣in q 1.1590 euery transgression of theirs shall receiue its re∣compence, God may not be thought to be vniust. Some sinnes are here punished, that wee may know there is a prouidence in God; others escape here vnpunished, to assure vs that there is a iudgement reserued, and a day of wrath appointed.

Thus is the point proued, and cleared; heare it now applied.

This concernes this our Land and people very neer∣ly; * 1.1591 who in regard of the meanes, withr 1.1592 Capernaum haue beene lift vp to heauen, and yet are so little bette∣red by the meanes. Wherein hath God beene wanting to vs either in word or deed? What meanes can be de∣uised to doe vs good, that God hath not vsed? Is there any way by which a man may learne, but by the same the Lord hath taught vs? By his Precepts hee hath in∣structed vs; by Requests he hath exhorted vs; by his Mercies (great and many) he hath allured vs; and by his Iudgements he hath terrified vs. He hath sent his ser∣uants of sundry qualities according to their seuerall gifts earely and late vnto vs: Some like Moses to teach vs; some like Isaiah to comfort vs; some like Ieremiah to mourne for vs; some like Dauid to sing to vs; all la∣bouring to win vs to repentance, that we might be sa∣ued But where is our repentance? where our refor∣mation? If wee looke with an impartiall eie, wee shall soone see all manner of sinne to abound in stead of these. Doth not Pride, Gluttony, Drunkennesse, &c. abound here? When I see and heare, I must needs say vnto my soule:s 1.1593 How should God spare vs for these? I pray God, that, that wee take to be an argument of his fa∣uour, viz. Peace and outward Prosperity, doe not ra∣ther strongly argue his fierie and hot displeasure.

More particulary,* 1.1594 this may be for Admonition to all and euery of vs, that with all carefull diligence, wee make profitable vse of the meanes which the Lord hath

giuen vs, of what sort and kinde soeuer they haue beene; remembring alwaies, that to whom much is commit∣ted, of him much shall bee required; the longer our day of learning hath beene and the lighter, the more worke and seruice will God expect at our hands, and the better. We doe not looke for nor expect so much fruit of a tree that hath growen but a few yeeres in a ground that is barren, as of that which hath growen many yeeres in a soile that is fertile: and therefore it concerneth such as haue beene most and longest taught, to shew themselues most zealous, righteous, and deuout.

In regard of the meanes, you in this famous Citie should bee like Saul,t 1.1595 higher than others by the shoul∣ders. A sinne and shame then it would bee for you to come behinde others in your obedience. Looke then to it, for assure your selues a lesser and smaller measure of knowledge, faith, obedience, &c. will be accepted in others, than will or can be in you, because your meanes are more. In this respect, Christu 1.1596 deemeth the dam∣nation of the Capernaits to be more horrible and feare∣full than that of the Sodomits, because the one had more meanes to make them good than the other had: And so it will bee with you; for if you bring forth no better fruit, answerable in some sort to the meanes 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 enuy their happinesse in regard of your owne misery: and in the meane time you will be left of God as a desperate cure, and bee suffered to runne on in a course of sinning, vn∣till you fall into that bottomlesse pit of destruction, and gulfe of condemnation.

I will also command the clouds that they raine no raine vpon it.]* 1.1597

Wee haue seene before what is meant by clouds and raine: The Prophets and Ministers of Gods Word,

are meant by the former, and the word they preach is meant by the latter. I intend not to follow the Meta∣phors in the particular resemblances wherein they may bee compared, they hauing beene toucht afore in the Exposition. From hence I will only obserue one point of Doctrine. And take it thus briefly:

Ministers haue no power nor ability of themselues to performe their Ministeriall function.* 1.1598

It is of God and from God. It is God that will with∣hold these clouds (his Prophets and Preachers) from dropping the showres of his word into the eares of this people. Hee will command and they must obey. It is he that makes the heart of the Priest fat, and* 1.1599 creates the fruit of the lips to bee at peace. It is hee that* 1.1600 ope∣neth and no man shutteth, and shutteth and no man ope∣neth. This S. Paul acknowledgeth, thaty 1.1601 we are not sufficient of ••our selues to thinke any thing as of our selues, our sufficiency is of God, who hath made vs able Ministers: and further confesseth, that thoughz 1.1602 he had laboured more abundantly than the rest, yet it was not hee, but the grace of God which was in him. And of all Ministers whatsoeuer he saith indefinitely,a 1.1603 That neither he which planteth is any thing, nor hee which watereth, but God is all in all. Thus Christ is said to haue the Ministers as b 1.1604 Starres in his right hand; not onely for their defence, but also to make them rise or set, when and where hee pleaseth. Hence it is that the raine of the Gospell, like the raine of the clouds, hath sometimes gone by coasts,c 1.1605 raining sometimes vpon one Citie and not vpon another.d 1.1606 Gedeons fleece hath beene wet, and no place else; and euery place else, and not Gedeons fleece.

Which being so,* 1.1607 me thinkes this should teach many of our hearers better things, than to impute euery dis∣ability that is seene in Ministers, (yea sometimes in such Ministers as at other times are able and sufficient enough through God that strengthens them) to their owne idlenesse and negligence. It often happens that

the faithfullest labourers, and workemen, are often tongue-tied; and though they be Clouds thicke and full, and likely enough to drop downe showres: yet when they come to the place of exercising this their Ministeriall function, they are so withheld, that they cannot be as a Reprouer vnto their people. Now how doe our people censure these for their ignorance, negli∣gence, feare, pride, vnfaithfulnesse, and the like? I de∣nie not but thesee 1.1608, and euery one of these doe often stop the mouthes of Gods Ministers. Forf 1.1609 polluted lips are no lips of vtterance. The lips of the Minister must be touched with the eoales of knowledge, zeale, and mortification. But certaine I am, that it is the sinnes of the people that most vsually puts their Ministers to si∣lence: g 1.1610 Sonne of man, I will make thy tongue cleaue to the roofe of thy mouth, and thou shalt be dumbe, and thou shalt not be to them a reprouer. Marke the reason; For they are a rebellious house. You see then it was the rebellion of the house of Israel that made Ezechiel dumbe. When such an accident fals out, condemne more thy owne sinnes than thy Teachers negligence or ignorance; this is thy best and safest course.

And secondly,* 1.1611 how should this stirre vp people to Pray for vsh 1.1612, that God would open vnto vs a doore of vt∣terance, that we may open our mouthes boldly to make knowne the mysterie of the Gospell of Iesus Christ. What is it for vs to come vnto you richly laden, and to be as full of good matter as euer Elihu wasi 1.1613, if God be not with our mouthes, as he promised Mosesk 1.1614, and teach vs what to say? Pray therefore, oh pray earnestly to God for vs, that he would excite vs, stirre vs vp, and enable vs to vtter such holy things as we haue studied and thought vpon: Forl 1.1615 the preparations of the heart are in man, but the answer of the tongue is from the Lord; and therefore except he doe to vs as he did to Ieremiah, m 1.1616 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 wonderfull workes of God, and those great things of his Lawn 1.1617, as that the soules of Gods people may haue any cause to blesse God that euer they did heare vs.

Thirdly,* 1.1618 what cause haue such to blesse God as are vnder such clouds, and liue vnder such Ministers, whose Doctrine drops as the raine,* 1.1619 and whose speech distils as the dew; as the small raine vpon the tender herbe, and as the showres vpon the grasse. Oh that men knew but this gift of God, and were answerably thankfull for so great a gift! Satan grudges, yea enuies the Church this gift, and sets himselfe by all meanes to withhold these clouds from dropping, as knowing full well what a great disaduantage they are vnto his kingdome: hence is it that all Ephesus is in an vp-roare vpon Pauls teach∣ing; and hence is that out-cry of our people, Neuer 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 heauie plague, for which we are bound to blesse God for, as a speciall blessing: A day will sure∣ly come when such will wish to haue but one drop fall from these clouds to coole the heat and horror of their consciences, and to ease the agonies they are per∣plexed withall, but shall not obtaine it.

And lastly,* 1.1620 this may teach vs who are Ministers of the word, to seeke abilitie and libertie from the hands of God, that we may be enabled to deliuer vnto our people what we haue thought vpon and meditated on before: for if he will giue libertie, who can restraine it? and if he will silence, who can enlarge it? Let vs then not be ouer-confident of our owne abilitie, but if we be to speake of matters of moment, be more carefull to craue Gods aid and direction, than trust to our owne readi∣nesse or preparation. And so much for this: I hope a word to the wise will be sufficient. We haue done with the Parable. The Application followes.

The Vineyard of the Lord of Hoasts,* 1.1621 is the house of Is∣rael,

and the men of Iudah his pleasant plant:* 1.1622 and he loo∣ked for iudgement, but behold oppression; for righteous∣nesse, but behold a cry.

Here we haue the Allegory explained and applied by shewing▪* 1.1623

First, who this Vinitor is; and he is God himselfe, who is here described by his Titles and Epithites; first, Lord: secondly, Lord of Hoasts.

Secondly, who this Vineyard was; and they are, first, the house of Israel: secondly, the men of Iudah, euen all the whole body of them.

Thirdly, what were the fruits; first, which he expected, and they were iudgement and righteousnesse: secondly, which they returned, and they were Oppression, and a crie.

The Vineyard] We haue seene before in the begin∣ning of the Parable,* 1.1624 the reason why the Church is com∣pared to a Vineyard, with the seuerall concurrences wherein the comparison stands, which is needlesse here againe to recite: therefore thither I referre you.

Of the Lord] God is called a Lord, because of his ab∣solute power, dominion, and authoritie that he hath o∣uer all creatures: for (as we know) he is properly called the Lord of any thing, that hath interest, authoritie, and gouernment ouer the same: Now seeing God hath an absolute, free, and eternall right, to all things both in heauen and in earth, this title of Lord is truly and pro∣perly giuen to him.

Of Hoasts.] He is called not only a Lord, but Lord of Hoasts: First, because his creatures are many and a multitude, as an armie consists of many troupes: Se∣condly, in regard of their order, which is admirable; as order makes an armie beautifull: Thirdly, and espe∣cially, in regard of their obedience; for no souldier is so ready prest at the command of his Captaine, as all crea∣tures are ready to fulfill the will of God.

Is the house of Israel.] This name Israel God for ho∣nours

sake gaue to Iacobp 1.1625 vpon a speciall occasion men∣tioned in his storie; and it signifieth a Prince or preuailer with God. And he thought it an excellent blessing to haue his children called by his name (Israel) as we may see in that his praier made for Iosephs two sonnes Ephra∣im and Manassehq 1.1626 The Angell which redeemed me from all euill blesse the lads, and let my name be named on them, &c. And this name was giuen to Iacobs seed as a title of honour. See Rom. 9. 4. So that by the house of Is∣rael is meant the seed and posteritie of Israel, they who came of that house, and issued from his loines.

And the men of Iudah.] Though Israel was a com∣mon name to the twelue Tribes, while they were but one kingdome; which was from the beginning of Sauls reigne to the end of Solomons: yet after they were diui∣ded into two kingdomes, they were called by these two names Israel and Iudah. When and how this rent was made, we finde expresly deliuered both in the bookes of ther 1.1627 Kings ands 1.1628 Chronicles. For the time, it was after the death of king Solomon, and not before. And for the Manner thus:

Rehoboam king Solomons sonne (censured by Iesus the sonne of Siracht 1.1629 to be euen the foolishnesse of the people, and one that had no vnderstanding) succeeding in his fathers throne, did, vpon aduice giuen him by his young councellors, threaten sharpe vsage and hard mea∣sure vnto his people, so that his little finger should be heauier than his fathers loines: and whereas his father did burden them with a grieuous yoake, he would make it heauier▪ his father did chastize them with rods, but he would correct them with scourges. Which vnkinde in∣treating of his people caused a rebellion and reuolt: Tenne of the twelue Tribes much discontented, breake forth into speeches of impatiencie; What portion haue we in Dauid? we haue no inheritance in the sonne of Iesse: To your tents O Israel. Now see to thine owne house Da∣uid. So they forsooke Rehoboam their rightfull Lord,

and set vp Ieroboam sonne of Nebat to be king o∣uer them. Two Tribes, viz. the Tribes of Iudah and Beniamin, only continuing their obedience. Thus was Israel diuided from Israel: tenne Tribes from the other two, which made both the ten and the two miserable.

The ten reuolted Tribes haue diuers appellations in the sanctified writings of the holy Prophets, asu 1.1630 Bethel, * 1.1631 Bethauen,x 1.1632 Samaria,y 1.1633 Ioseph,z 1.1634 Iesreel,a 1.1635 Ephraim, b 1.1636 Iacob; but none more vsuall than this of Israel.

The two other Tribes Iudah and Beniamin (called in Scripture but one Tribe, because of the mixture of their possessions, as 1 Kings 11. 13.) haue in like sort their di∣uers appellations, as sometimes they are calledc 1.1637 Ben∣iamin, othertimesd 1.1638 Ierusalem, and otherwhilese 1.1639 Sion, and sometimes againe we may finde them calledf 1.1640 the house of Dauid. But most commonly they are knowne by the name of Iuda, as here. And thus we see, the rea∣son of these different names giuen to one and the same people; for all came of Iacob, and issued out of his loines.

His pleasant plant.] That is, the plant which he tooke delight in. Now this is not spoken, as if they of the Tribe of Iudah were more approued of than were the other Israelites, but rather to aggrauate their sinne, in that God hauing so many waies aduanced that Tribe aboue the rest, and according to Iacobs propheticall blessingg 1.1641, made it Lord and king ouer the other Tribes, so that the right of the kingdome belonged to it, and was to continue in Iudahs line vntill Shiloh came: yea, and out of that Tribe should the Shiloh and Messiah come, which was a speciall prerogatiue that that Tribe had aboue the rest: yet notwithstanding all this, Iudah should deale so vngratefully with God, as in stead of sweet grapes to bring forth wilde grapes.

He looked for iudgement, but behold oppression.] The Prophet here as well as in other places of this his Prophe∣sie sheweth his Rhetorick,* 1.1642 vsing a figure, wherby he doth

excellently adorne his speech; for we haue here a mee∣ting together of words, which hath a very good grace with it, and yet cannot be so well exprest in any other tongue, as in the originall: in sound the words seeme to be almost the same, and yet are of contrary significa∣tions, and differing much in sense by the changing of a letter: the one signifyingh 1.1643 Iudgement, the otheri 1.1644 Op∣pression: the onek 1.1645 Iustice, the other al 1.1646 Crie.

These words especially respect Magistrates and their office; and may seeme to shew vnto vs the well-spring of all that wickednesse which was amongst them: It came from the head, and so dispersed it selfe to the members.

He looked for Iudgement.] That is, this he expected for all his many fauours, that Iudgement and Iustice should be administred, the cause of the innocent should be heard and pleaded, the quarrell of the poore reuen∣ged, and the wicked and vngodly sharply censured, and seuerely punished.

But behold Oppression.] Or, as some expound it, a Conspiracie: the Magistrates themselues conspiring to∣gether with the wicked to oppresse the poore, accor∣ding to that in the first Chapter, vers. 23.m 1.1647 Thy Princes are rebellious and companions of theeues, &c. So here, while these Iudges and Magistrates should punish such as did oppresse the poore, they themselues did conspire with the wicked, while they did accompany them in dealing extremely and cruelly with them.

For Righteousnesse.] That is, that euery one might haue their due, and no man wronged nor iniured. And this hath a larger extent than the former, comprehen∣ding vnder it all the duties of loue and charitie which ought to be shewed vnto our neighbour.

A crie] or clamour, to wit, of such as were vniustly oppressed by those corrupt Magistrates; the cries of the widowes and fatherlesse came into the eares of the most high God. And this was wickednesse with an Eccè

Behold it; yea, and againe, behold it, for it is twice vsed, Behold oppression, Behold a crie; which particle hath a great emphasis with it, and being double, the greater. It is as a watch-word to awake vs to the consideration of what is said; we should not lightly passe this ouer, that there should be such wickednesse, to be beheld amongst them, beyond hope or expectation of God or men. Thus much for Explication. Now come wee to Obser∣uation. And first from the Prophets practise, learne we in generall, that

Preachers are to apply their Doctrines in particular to their hearers.* 1.1648 This course tooke Nathan when hee had to deal with Dauid: Hee did not onely in a Parable make him condemne the sinne,n 1.1649 He shall dye that hath done this thing: but by particular application comes home vnto him,* 1.1650 Thou art the man; and so makes him condemne himselfe. And thus did Saint Peter in that Sermon, wherein he conuerted three thousand soules: o 1.1651 Whom yee haue taken, and by wicked hands haue cruci∣fied and slaine.p 1.1652 Therefore let all the house of Israel know assuredly, that God hath made that same Iesus, whom yee haue crucified, both Lord and Christ. Such was his dea∣ling with Simon Magus;q 1.1653 Thy money perish with thee: repent of this thy malice, thou art in the gall of bitter∣nesse: It may be thy sinne may be done away. The like was our Sauiours practise (whose example is without all exception.)r 1.1654 I tell you nay, but except yee repent, you shall all likewise perish.s 1.1655 Woe vnto you Scribes and Phari∣sies, hypocrites. Woe vnto you also you Lawyers. And Iohn to the Iewes thus;t 1.1656 O generation of vipers, who hath forewarned you to slie from the wrath to come?

And there is good reason for this course;* 1.1657 because appli∣cation is the life of doctrine. This leade it to the thoughts and intents of the heart to discerne them; if sinfull, to captiuate them; if right, to enflame them. This makes the word become ours, & causeth vs to taste the sweet∣nesse of it. Without this no fruit in the threatnings for

our humiliation: no fruit in the promises for our resti∣tution: No true vnderstanding of either, without our owne faith mingling and truly applying both. That which is spoken to all, is as good as spoken to none at all.

Secondly,* 1.1658 Gods Ministers are compared vnto Buil∣ders, and therefore are not only to lay the foundation, but also to erect vp the building. Now Doctrine is but the laying of a ground, and Application is the rearing vp of the walles, and as the building vp of a Christian in grace and goodnesse.

The Vses concerne, first, vs Ministers; secondly, you our Hearers.

We that are Ministers must labour herein,* 1.1659 and not content our selues with idle or intricate discourses, fur∣ther than to lay them as grounds for exhortation. A les∣son without vse,u 1.1660 saith one, is as a deuised thing idly without end. And it is lesse cunning to giue a precept, than to shew aptly the vse thereof. Wee are Stewards; now, saith the Apostle,* 1.1661 It is required in stewards that a man be found faithfull Faithfull first, in prouiding whole∣some food for the whole family: and secondly, in a wise distribution of the prouision; giuing to euery one in the house their portion. Thus must we, first see our proui∣sion be good and seasonable, deliuering not for Doctrine mens precepts, nor the fancies and inuentions of our owne braines, which fill full of winde and not sound nourishment: And secondly, giue euery one their part out of the wholesome word of life; Comfort to whom comfort belongs, and Iudgement to whom iudgement belongs; making difference: not seruing all alike, nor sending that to the Masters board, which was prouided for the men (for there is no faithfulnesse in this) but set∣ting before euery one what is fittest for him; giuing the bread of consolation to the childe, and the whip and staffe of reprehension to the dog. This is the course whereby holy doctrine is fastened, as with nailes, by the

Masters of Assemblies. And the want of this is the cause why many mens paines are so liuelesse, fruitlesse: for as a rich man discoursing of bread to a hungrie beg∣ger; or a Physitian describing his Patients disease, and leauing him to himselfe; so is a Preacher not applying. Or as a whole loafe set before children would doe them no good; for they might starue well enough vnlesse it be diuided: So is a generall Doctrine amongst our auditores. In it selfe indeed it is nourishable, but being not applied, it seldome is so to them. I end this Vse with a Meditation of a Worthy of our times:x 1.1662 Those that are all in Exhertation, no whit in Doctrine, are like to them that snuffe the candle, but powre not in oyle. Those that are all in Doctrine, and nothing in Exhortation, drowne the wike in oile, but light it not, making it fit for vse, if it had fire put to it; but as it is rather capable of good, than profitable in present. Doctrine without Exhor∣tation, makes men all braine, no heart. Exhortation with∣out Doctrine, makes the heart full, but leaues the braine emptie. Both together makes a man: One makes him wise, the other good: One serues that we may know our du∣tie; the other that we may performe it. In both which wee must labour, and who can say in whether most? Men can∣not practise vnlesse they know; and in vaine they know, if they practise not. Let none thinke I take vpon mee to taske or censure any: I only, as my dutie is, and occasi∣on giuen mee by this our Prophets practise, labour to shew what we ought to doe.

And now for Hearers,* 1.1663 let them learne to suffer with meeknesse the word to be brought home, and applied close vnto their consciences, and quietly to receiue that which is their appointment. In these misiudging daies (saith one) it is a hard matter to ouerreach the Deuill: if we let sinne alone, his kingdome flourisheth; if wee strike at him, and hit not the bough he sits on, we moue him not: if we hit him, by taking the very sinne on the head, then we are iudged partial, personall, and wreakers

of our owne spleene. Hence growes the quarrell be∣twixt vs and you; for were it not for speciall applica∣tion, we should please you well enough; but because we tell you the truth, we are become your enemies. Belo∣ued, if it were profitable for you, it were peaceable for vs to shoot at Rouers, and speake at randome; but both our dutie and your necessitie cals for particular applica∣tion. Art thou a blasphemer, a Sabbath-breaker, an vn∣godly vsurer, or such like? Why then thou hast thy por∣tion appointed thee, and that is brimstone and fire: it is somewhat hot indeed; but this is the portion of thy cupy 1.1664, as the Psalmist speaketh; this is appointed for thee to drinke. Art thou angry with thy Minister for telling thee this? If thou beest, thou hast little reason for it: For where is the fault, in thee or him? I pray thee hear∣tily repent, and amend thy life, and such things shall not be spoken to thee: become a childe, and thou shalt haue a childs part, the bread of consolation. But while thou continuest thus profane and dissolute, looke for no other than the whip of reprehension; and content thy selfe therewith, if thou wilt become no better.

Yea let euery one helpe the Minister in this his la∣bour; and learne to apply what is taught, to their owne consciences, accusing or excusing. We vsually heare the word, as we doe newes out of forraigne Countries, as not pertaining to our selues; and come to heare Ser∣mons, as women come to costly banquets, to pocket vp and carry away for others that are at home, more than for themselues: or as they doe at Feasts, laying libe∣rally on their neighbours trenchers, letting their owne lie empty. Thus when we heare any sinne threatned, or disgraced, we can post it off to others; Oh such a one is met withall, and that is for him. But heare not so idly: the Lord speakes to thee, and intends that exhor∣tation or reprehension to thy soule; take it then as spoken to thy selfe. Is it comfort? Repent and beleeue, and it is meant to thee. Is it Iudgement? If thou repentest not,

it is to thee as surely as if he had named thee. And this is the way to heare sauingly. So much in generall.

The Ʋineyard of the Lord of Hoasts is the house of Israel] God himselfe,* 1.1665 as we see here, is the owner of this Vineyard, who is called, A Lord, and, A Lord of Hoasts. From the first of these we learne,

God is an absolute Lord ouer all creatures:* 1.1666 He it is that hath all absolute dominion, power, authoritie, and soueraigntie ouer all. This Nebucadnezzar, after he was himselfe, acknowledged,z 1.1667 Whose dominion is an euerla∣sting dominion, and his kingdome is from generation to ge∣neration. Dauid in his prayer makes an ample confession of it:a 1.1668 Thine (O Lord) is the greatnesse, and the power, and the glory, and the victorie, and the maiestie: for all that is in the heauen and in the earth is thine: thine is the king∣dome, O Lord, and thou art exalted as head aboue all. Both riches and honour come of thee, and thou reiguest ouer all, and in thy hand is power and might, and in thy hand it is to make great, and to giue strength vnto all. And in that forme of prayer, which our blessed Sauiour hath giuen vs, wee are taught to acknowledge,b 1.1669 that kingdome, power, and glory is Gods.

And no maruell,* 1.1670 seeing he alone made all,c 1.1671 without any helpe: Yea he it is that doth preserue and vphold d 1.1672 all things that are made: and therefore he must needs haue absolute soueraigntie and authoritie ouer all.

But Sathan is callede 1.1673 the God of this world,* 1.1674 and most obey him: How then is God so absolute a Lord?

Sathan is so called;* 1.1675 First, because he challengeth it to himselfe, and not that he is so; forf 1.1676 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 1.1677 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.

[ 2] 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 weak∣nesse 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 disobe∣dience 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,* 1.1678 seeing God is absolute Lord ouer all that is 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 world∣ly, wealthy, wise one; canst thou say of thy lands, posses∣sions, leases, moneys, as Iacob didh 1.1679, 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 thou∣sands 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; other∣wise 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 sil∣uer, your gold, your wealth againe;i 1.1680 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 loo∣ked to it.

Secondly,* 1.1681 is God such an absolute Lord, hauing power and domnion ouer all;* 1.1682 let this serue for our In∣struction, 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 [ 1] of his maiestie, euen such a feare as doth proceed from loue: this God requireth:k 1.1683 A sonne honoureth his fa∣ther, 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.

[ 2] 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.

[ 3] Thirdly, in giuing him absolute and vniuersall obedi∣ence, cheerefully subiecting our selues in all things, and at all times to his commands. Here must be no reaso∣ning 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 do∣ings: Ipse dixit, must be sufficient.

Fourthly, by acknowledging our selues to be accounta∣ble [ 4] vnto him for all our waies and workes: Still remem∣bring the goods we vse are none of ours, they are our Lords, and we are but stewards,l 1.1684 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 commit∣ted into his hands, and cannot spend but out of ano∣thers stocke, had need to looke about him, because he must be countable, and so enforced to make good what∣soeuer 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,* 1.1685 this may be a ground of moderation and meek∣nesse for all superiours in their dealings with their infe∣riours, 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 1.1686 haue a master in heauen. As if he should say: Beware that you abuse not your authoritie; for know that you haue a supreme Lord and Master aboue you, as you are aboue these, who hath more power ouer you than you haue ouer them, and therefore looke vnto your cariage.

The second attribute giuen to him is Lord of Hoasts. The reasons haue beene before rendred, and this one of the principall, because all creatures are as his Hoasts,

executing his will and pleasure. Whence learne wee:

God is a God of power.* 1.1687 He hath all creatures for his Hoasts, ready pressed to fight his battels and reuenge his quarrels.

Moses sings this forth and proclaimes it abroad, that n 1.1688 The Lord is a man of warre, his name is Iehouah. Yea and that we might the better obserue it, Almighty God hath spoken once and twiceo 1.1689 that power belongeth vnto him.* 1.1690 One text repeated twice, pressed againe and againe, must needs bee plaine and peremptory; and therefore wee will make no doubt of this truth, for if we should, his mighty workes of creation, gubernati∣on, and redemption, would conuince vs.

Which being so,* 1.1691 how should this teach vs to feare this mighty God, who hath such mighty armies and so ma∣ny hoasts to destroy his enemies withall? Hee need not arme himselfe with any weapons either offensiue or de∣fensiue; it is enough if hee butp 1.1692 arise, for then his ene∣mies shall be scattered. His souldiers are in a readinesse, and if he doe but moue his little finger it is enough. If hee say but to an hoast of frogs, or flies, or lice, or grashoppers, or caterpillers, to all or any of them, Goe, they goe immediately, and Pharaoh nor all his hoast shall euer bee able to withstand them. Oh beware then of offending this mighty God, for hee hath his armies in the heauens, in the earth, in the aire, in the sea, yea in hell it selfe. A thousand waies he hath to reuenge himselfe vpon vs if we rebell.

Secondly,* 1.1693 if this bee so, let the vngodly tremble; for what greater corrasiue can come to the heart of a wicked man, than the hearing of this truth, that God is so strong, so powerfull? Hast thou found mee, oh my enemie? said wicked Ahab to good Eliah: so may they say to euery creature they meet withall, who haue God against them. The number of the starres in the skie, fowles flying in the aire, beasts feeding in the field, are numberlesse; how infinitely infinite then is the

number of thy enemies, who art enemy to God? In what a wofull and fearefull estate art thou, when all that is within thee, without thee; aboue thee, about thee; God and man; Angels, Saints; fish and fowles; birds and beasts; and all creeping things, are vp in armes against thee, to reuenge the Lords most iust and righteous quarrell? What hope of heauen? what hope of hauing accesse into Gods gratious presence in time of need? Shouldest thou come with a petition to an earthly Prince, and finde all his officers and attendants to oppose thee, thou couldest haue but cold comfort of euer speeding in thy suit. This is thy case, yea far more wofull. Bee not then secure, for thy case is wretched: What Cain sometimes said thou hast iust cause to feare; q 1.1694 Euery creature that meeteth me shall stay mee. Thou walkest all day long as it were vpon a mine of gunpow∣der; either by force or stratagem thou wilt bee surpri∣sed and taken. Oh that men would once learne to meddle with their match, and beware of contending with him that is stronger than themselues, lest they be consumed in the end.

And lastly,* 1.1695 let the godly reioice, yea let them sing for ioy, seeing they haue such a God, euen the Lord of hoasts,r 1.1696 the Lord mighty in battell. on their sides to pre∣serue and keepe them. It is a comfort to serue a Master that will take ones part in case of need; but to serue such a Master as is able to defend one, is a farre greater comfort. Such a one iss 1.1697 that God whom wee serue, he is able to deliuer vs. England was sometimes said to haue a warlike George, but the Papists being offended with vs (to doe vs, as they suppose, a mischiefe) haue robbed vs of our George: And though to other Coun∣tries they allot a seuerall Saint, (imitating therein the Gentiles, who going to warre had their seuerall gods for their Protectors) as to Spaine, S. Iames; to France, S. Dennis; to Ireland, S. Patricke; to Rome, S. Peter and S. Paul, and the like; yet England shall goe with∣out.

They will leaue vs God alone to fight our battels, and reuenge our quarrell:* 1.1698 For which honour and fa∣uour all English hearts are bound heartily to thanke them. Let them keepe their George and giue vs this man of warre, whose name is the Lord of hoasts; in hauing him we haue enough. If he be with vs, we feare neither their Hee-Saints, nor Shee-Saints, not a thou∣sand more of them, though they bee against vs: And thereforeas our Church hath taught vs in her Liturgy to pray, so let vs pray continually; O Lord saue thy people and blesse thine inheritance. Giue peace in our time O Lord, because there is no other that fighteth for vs, but only thou O God.

Is the house of Israel and the men of Iudah his plea∣sant plant.* 1.1699

Hauing spoken of the Ʋinitor and who hee was, it followeth now to speake of the Ʋineyard and who it is: The house of Israel and the men of Iudah, saith my Text, is it; that is, the whole body of the Iewes, both Israel and Iudah, euen both the Kingdomes. Of both which we will speake iointly, seeing they were but one body. The house of Israel and the men of Iudah, that is, the seed and posterity of Israel and Iudah, those people who issued out of their loines. Whence note we:

Good progenitors may haue a degenerate and vnrege∣nerate ofspring.* 1.1700

Israel was good, but his posterity naught.

Of the first brace of sonnes which the worlds eie did see,u 1.1701 one was a branded runnagate vpon the face of the earth; such a one as was vndutifull to his father, vnnaturall to his brother, hereticall towards his God, damnable to his owne soule. From Adam come wee to Noah, and of his lease of sonnes* 1.1702 one was a Cham, who takes an aduantage by his fathers weaknesse, dis∣couers his nakednesse, and makes him the argument of his sport. Come wee from him to faithfull Abraham, of whose great care in the well nurtering and training

vp of his childrenx 1.1703, God himselfe doth witnesse: yet his condition is no better; for of his two sonnes, Ismael was a scoffery 1.1704. And as it was thus with the father, so it happened to be no better with his sonne. Vnto Isaac is borne not only Iacob (who was this Israel) but also prophane Esauz 1.1705, so branded as it were in the forehead by the Spirit of Goda 1.1706, for selling away his birth-right for a messe of pottage. And what shall I more say? for the time would faile me to tell ofb 1.1707 Ely, and ofc 1.1708 Samuel; of d 1.1709 Dauid,e 1.1710 Iosiah, andf 1.1711 Ezechiah, with other men of God, whose sonnes haue beene sonnes of Belial, that knew not the Lord.

The Reason is;* 1.1712 because that goodnesse which is in man, he hath it not by nature,* 1.1713 but by grace. Now man com∣municates to his children that which he hath of nature, in begetting children according vnto nature, and not that which he hath aboue nature, by the grace of rege∣neration. The graines of wheat which are sowed in the earth, though they be neuer so well purged from all their superfluities, hauing neither stalke, nor cares, nor chaffe; yet when they spring vp againe, bring all these with them, because as one of the Fathers saith, that pur∣gation of the corne is not made by nature, but by the art of man. So here in this.

Which being so,* 1.1714 let none thinke to be saued by their forefathers faith or goodnesseg 1.1715: The iust shall liue by his owne faith, saith Habakuk; not by the faith of the fa∣ther, no nor of his fathers father. How grosly then doe such deceiue themselues, that runne into all excesse of riot, and thinke to haue mercy shewed vnto them, be∣cause of the godlinesse of their parents?

But we reade that the promise of remission of sinnes and the gift of the holy Ghost is made to vs and to our childrenh 1.1716.* 1.1717

True,* 1.1718 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 immediatly following.

i 1.1719 The vnbeleeuing husband is sanctified by the wife,* 1.1720 and the vnbeleeuing wife is sanctified by the husband; else were your children vncleane, but now they are holy. Now if they be cleane and holy, then are they vnder the election of grace.

There is a double holinesse:* 1.1721 First, of Regeneration: Secondly, of the Couenant. In regard of the first they are rebellious; but in regard of the second they are holy, whereby they are receiued into the Church visible, and made partakers of the outward priuiledges thereof, as of the Word and Sacraments.

So then though thou be borne of godly parents, this will not profit thee to saluation, except thou beleeuest and repentest: for as the sinne of the father preiudiceth not the beleeuing childe; no more doth the righteous∣nesse of the father saue the vnbeleeuing.

Secondly,* 1.1722 let not parents be too much discouraged, if it so happen that their seed be vntoward and vngraci∣ous, seeing (as we haue seene) it hath beene the condi∣tion of the best and faithfullest: yea God who is the Fa∣ther of vs all, complaines thatk 1.1723 he had nourished and brought vp children, but they had rebelled against him. Grace is no inheritance, it cannot be conueied by vs to our children as our land and houses can; neither can we leaue it to them as we leaue them a possession to de∣scend by a continued succession, from the father to the sonne, and so to the sonnes sonne in one race and ge∣neration. It is Gods free gift, and he giueth it where he pleaseth, and to whom he pleaseth: Only let vs vse the meanes to bring them vnto God (for that we are bound to doe) and then commit the successe to him with pati∣ence. * 1.1724 There is a threefold dutie that we owe vnto them, which we must looke we faithfully discharge. First, that we haue a care of their education, to bring them vp in [ 1] the informationl 1.1725 of the Lord, as Saint Paul requireth vs. Secondly, that by a godly life we giue them good [ 2] example: For it is an euill great enough, that we haue

deriued sinne vnto them by propagation, let them not draw it also from vs by imitation. Thirdly, that we be [ 3] earnest in the Lord by praier for them,* 1.1726 that he would be pleased to giue 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 guiltie of their blood; but if we performe faith∣fully and conscionably, we are free, and haue deliuered our soules, and may comfort our selues in the testimonie of a good conscience, knowing that we only can vse the meanes, it is God only that must giue the blessing thereupon.

Lastly,* 1.1727 hence let me giue a caution to euery one, that they beware of ouer-rash censuring of parents, for the loose cariage of their children; we haue seene it cleared by a cloud of witnesses, that reformed men haue had vn∣reformed children, as circumcised parents begot chil∣dren which were vncircumcised. And though it be true amongst irrationall creatures, that they euer bring forth their like; Eagles haue Eagles; and Doues Doues: yet in mans progenie there is often found not so like a propor∣tion, as vnlike a disposition. To condemne then the pa∣rent vpon this ground, for that the childe is dissolute, is too too rash; for in so doing we may condemne the ge∣neration of the iust. And thus much for this first point: now a second followes.

These people, as we see, were called by the name of Israel and Iudah; good names both, and honourable: one signifieth a Prince, or Preuailer with God; and the other signifieth Confession or Praise: and yet this peo∣ple were retchlesse, dissolute. Hence learne we,

Good names and titles profit nothing at all,* 1.1728 if our liues be not conformable to those names and titles that are gi∣uen vs.

Caine, a good name, signifying a possession; but what is he the better for it, when he is a Murdererm 1.1729? So Ab∣solom which made warre against his father, had the name

and made goodliest shew to be his fathers peace, and yet he proued to be his greatestn 1.1730 heart smart. Iudas his name was good, and proclaimed him to be a Professor, but what doth that auaile him, when by his deeds he shewed himselfe a deuillo 1.1731? Thus the Iewes bragged, they werep 1.1732 Abrahams seed; but alas, will it profit them when they are the seruants of sinne? surely it cannot profit them at all.

And no wonder,* 1.1733 for God respecteth truth in the in∣ward parts, and not outward titles; he regardeth sub∣stance more than shadowes.

This being so;* 1.1734 let none content themselues with their good names, or outward titles of honour that are giuen them; but let them vse them as a spurre, to stirre them vp to imitate such good men as haue beene before so named; and surely this was one reason why this peo∣ple were thus called by the name of Israel, that they might hereby be put in minde of their pedegree, and so of their predecessors pietie; and consequently to make them ashamed of their owne apostacie; who were so far degenerated from those religious men of whom they were descended. Neither content thy selfe with that honorable title of a Christian, or of a Professor, or of a Protestant, vnlesse 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 receiued an ointment from that holy one? hath he opened thy eies, quickened thy dead heart, sanctified thy vncleane affections? If it be thus, then indeed these names and titles are well befit∣ting thee: but if it be otherwise with thee; if thou li∣uest loosely and prophanely, thou maist blush so often as thou hearest thy selfe called Christian or Professor, or the like: for thou art nick-named and miscalled: It is as if a Cobler should be called worshipfull; or a Carr-man, ho∣nourable: and who could away with that? Nay more, it is a kinde of sacriledge, vnder those holy names to

liue an vnholy life. Belshazzar sinned against God by excesse and intemperancie in his eating and drinking: but in that he abused the holy vessels of the house of God, to serue him to such prophane and vnholy vses, was a sinne more fearefull, and sacriledge most horrible. Thus for thee, as thou art a man, to sinne, prouokes Gods wrath, and deserues damnation: but to sinne vnder the Christian name, and commit wickednesse, as thou art a Gospeller, it is with Belshazzar to abuse and prophane the holy vessels of Gods house; and this must needs plunge thee into the hottest fire of hell.* 1.1735 To conclude this vse,* 1.1736 let me tell you what I haue read of a libidinous Gentleman; who sporting with a Curtezan in a house of sinne, happened to aske her name, which she said was Mary: whereat he was stricken with such a remorse and reuerence, that he instantly, not only cast off the harlot, but amended his future life. Art thou called a Christi∣an, and yet followest drunkennesse, swearing, &c. let that very name cause thee to be ashamed of thy folly. Let all apply what I forbeare to amplifie.

Further, in that these people haue these titles, Israel, Iudah, (the names of their forefathers) giuen them as titles of honour, and names of excellency, we learne a third lesson: And obserue another note, viz.

Good Parents and Progenitors are great ornaments to their posteritie.* 1.1737 Parents that are godly and religious doe no whit at all disgrace their children by their pietie and godlinesse, but much countenance and grace them by it, insomuch that it is an honour for posteritie to descend from such worthie Ancestors.

Solomons Prouerbe may be a sufficient proofe hereof: r 1.1738 Childrens children are the crowne of the elders, and the glory of the children are their fathers: to wit, if they be godly and pious. Besides sundrie instances and exam∣ples 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 childe

of Abraham? The Iewes brag and boast therefore, s 1.1739 They were Abrahams 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 after∣wards in Dauid, what an excellent prerogatiue was it accounted to be, to descend from him and be of his Family?

For such are the seed of Princes and linage of Kings;* 1.1740 for thus hath God aduanced the godly to bet 1.1741 Kings, Priests and Prophets vnto himselfe: they come of the noblest House and Family that is, whose originall com∣meth not out of some corner of the earth; but they spring of Christ, of whom all the Families in heauen and earth are called. And this is right and proper Nobilitie indeed.

This being so,* 1.1742 it first reproueth such Parents, as hope to bring credit and renowne to their posterities, by their lewd and sinfull courses; they liue miserably and deale vniustly, and open the mouths of all to crie out vpon their falshood and deceit, their couetousnesse and extor∣tion; and yet thinke to raise vp their houses, and ad∣uance their names, and adorne their children with glo∣rie and estimation. But this truth may discouer vnto such parents, their folly and great madnesse; for, this is not the way to bring credit, but disgrace to their poste∣rities; yea when they are dead and rotten, their euill courses will be cast as dung in the faces of such as they leaue behinde, as experience makes good: Such a man (saith one) was this childes father; What, that Vsurer, that Worldling, that Extortioner, that Drunkard, that Whore-master, saith another? How can thy childe stand by and heare this without red cheekes?* 1.1743 it must needs be matter of shame and griefe vnto him. Wouldst thou indeed be an ornament to thy childe, and childs childe after thee? then see thou be righteous and religious, and so thy name shal be remembred in them when thou art dead. Oh what a credit is it now accounted, to be of

the posteritie 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 ex∣perience make thee wise: and so liue thou, that thy chil∣dren also may account it their honour, not their shame, to name thee when thou attraked vp in the dust.

Secondly,* 1.1744 let Children who haue had, or haue, god∣ly and religious parents, be thankfull for them, and re∣pose their Gentry more in their forefathers vertues that they had, than in their great lands and reuenewes that they possessed; esteeming them the worthiest of all their Ancestors, who were the godliest, rather than they who were the wealthiest. And withall, let such be stir∣red vp to tread in their fathers steps: for all that hath beene said is with this prouiso, that we their children be adorned with their gifts and vertues. For though wee descend from godly and worthy Ancestors, yet if wee u 1.1745 degenerate from them, as a base and bastard brood, it can be no honour, credit, comfort nor commendation to vs. Put case a man haue a thousand pound land a yeere left him by his friends, and he spend it all (like the Prodigall)* 1.1746 in riotous and voluptuous liuing; what credit is it for him to brag that such an estate was left him? nay is it not a shame? So if the vertues of thy parents liue in thee, it is then a grace vnto thee, that thou descendedst from their loynes; otherwise the con∣trary. The very Heathenx 1.1747 haue rather choose to de∣scend of vnnoble parents,* 1.1748 so themselues were noble and renowned through vertue, than to come of worthy pa∣rents and progenitors, and themselues to grow base and degenerate out of kinde. So it is better to be reli∣gious, and the sonne of wicked parents, than being the sonne of godly parents to be wicked. Cain, Cham, Is∣mael and Esau might boast of Adam, Noah, Abraham, Isaac, the noblest parents; who on the other side might blush and grieue at such degenerate issues. Walke then in the steps of thy godly parents, and speake not of thy

bloud,* 1.1749 but of thy good; not of thy parents vertues, but of thy owne (for what hath a coward to doe to glorie in the valour of his father?) And I would that Papists would consider of this, who brag that their Pope and Bishops are the Successours of Peter, and the rest of the Apostles: Well, admit this to be true, yet can they shew vs how they succeed them in their gifts and graces? If they cannot (as all the world may see they cannot) their personall succession is nothing worth, and they brag of an emptie title without honour.

It remaines now that we come to take a view of the fruits which this Vineyard brought forth: which is the third and last thing I propounded to be considered.

Hee looked for iudgement,* 1.1750 but behold oppression; for righteousnesse, but behold a crie.] Here we see, first, what fruits they were which God especially expected, and they were fruits of the second Table,

• Iudgement,
• Righteousnesse.

And secondly, what were the fruits which they returned, namely,

• Oppression,
• A crie.

I might obserue hence from the Prophets elegancie, adorning of his speech Rhetorically by a figure, thus much, that

Rhetoricke is an Art sanctified by Gods Spirit,* 1.1751 and may lawfully be vsed in handling of Gods word. There might be brought diuers instances out of holy Scripture, wherein all the parts of Rhetoricke are vsed, and euery approued rule of it practised, yea euen in this very Pro∣phesie. * 1.1752 But I hasten towards a conclusion, and therefore passe from this with a word of admonition to all, that we beware how we condemne the lawfull vse with the abuse. For the Art it selfe is to be approued, and onely the abuse thereof to be condemned. But I come to the particulars in my Text.

He looked for iudgement, righteousnesse.] He doth not say he expected Oblations and Sacrifices which this peo∣ple were abundant in, as Chap. 1. 11. but he expected

that Iudgement and Iustice should be administred; the cause of the poore pleaded; and all good duties and of∣fices of loue should be shewed towards our brethren, and those who were in need. Sundrie points might hence be raised; but I will only obserue this one, which is as the summe of all.

The works and duties of the second Table are in speciall manner expected and respected by God.* 1.1753 In the first Chap∣ter of this Prophesie wee may reade how forward this people were in the outward duties of the first Table,y 1.1754 offering multitude of sacrifices and burnt offerings of Rammes, and the fat of fed beasts, &c. But God he cals them off, and tels them he would none, because they had no regard of the duties of the second Table:z 1.1755 for their hands were full of bloud. Then exhorting them to repentance, hee wils them to testifie 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 con∣cerne himselfe, but of such as especially concerne our neighbour:a 1.1756 Seeke iudgement, releeue the oppressed, iudge the fatherlesse, pleade for the widow. As if he had said vnto them; You offer multitudes of sacrifices, and obserue solemne daies and Feasts; the new Moones and Sabbaths, and the like, and are not wanting in the out∣ward duties of the first Table: But I especially respect the duties of the second; wherein you haue beene wan∣ting: and therefore labour to finde out what is right, and seeke after that iustice that God requires in his Law, dealing with others, as you would be dealt withall: giue ouer your crueltie, exercise mercie, and stretch forth your helping hand for the releeuing and defending of such as are in need. And in the 58. of this Prophesie, we may reade how God reiects theirb 1.1757 prayers and fastings, because they regarded not to shew mercy and kindnesse vnto the poore and needie: and withall shewes them what manner of Fast it was that he required, namely, to

loose the bands of wickednesse, to vndoe the heauie bur∣dens, and to let the ppressed goe free. To deale bread vnto the hungrie; to bring the poore that are cast out vnto their houses; to cloath the naked, and the like. This was the Fast that God did especially respect. In the Prophesie of Micah we may reade what large proffers the wicked make:c 1.1758 They will come with burnt offerings and calues of a yeere old; they will offer thousands of Rammes, and ten thousand riuers of oile; they would giue their first borne for their transgression, the fruit of their bodie for the sinne of their soule; so that God would be pleased herewith. But yet all this would not please him:d 1.1759 He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to doe iustly, and to loue mercy, and to walke humbly with thy God? without this all the former is no∣thing worth. Thus we see verified what we finde recor∣ded by the Prophet Hosea, I desire Mercie, and not Sa∣crifice e 1.1760. It is better pleasing vnto God to see the duties of Iustice and Righteousnesse, of Mercie and louing kind∣nesse performed to our neighbour, than to haue Sacri∣fices neuer so many or great seuered from these done vnto himselfe. The workes and duties that the second Table requires to be performed of vs are most expected and respected by him.

For the touchstone of piety and true religion to∣wards God,* 1.1761 is our iust and righteous dealing with our brethren.f 1.1762 Herein are the children of God knowne, and the children of the Deuill: whosoeuer doth not righteous∣nesse is not of God, neither hee that loueth not his brother. True faith is operatiue,g 1.1763 and worketh by loue, and is to be manifested by our workes, without which it is to be iudged dead, as S. Iames speaketh. No maruell then if God doe so much set by the practise of these duties.

Which serueth to reproue such as bring forth faire leaues of profession in the first Table,* 1.1764 but are little or no∣thing at all in the duties of the second Table. In the out∣ward and publike exercises of religion they are very dili∣gent;

as in repairing to the Congregation, hearing the Word, receiuing of the Sacraments, and the like: But looke on them in those things which concerne men, and there you shall finde them exceedingly faulty; being vnmercifull, vniust, and vnrighteous, in their dealings. Certainly the religion of these men is in vaine; their best seruices doe stinke in Gods nostrils, when righte∣ousnesse towards man is wanting. Let all such as are in the place of iustice (for to them this is especially in∣tended) aduisedly consider of this, and beware how h 1.1765 they turne iudgement into gall and wormewood (as Amos speakes) and the fruit of righteousnesse into hemlocke. I would such would often put Iobs question to their soule:i 1.1766 What shall I doe when God riseth vp? and when he visiteth, what shall I answer him? It would be a good meanes to make them take vp his practise;k 1.1767 Not to with-hold from the poore his desire, nor cause the eies of the widow to faile:* 1.1768 not to lift vp their hand against the fa∣therlesse, though they saw their helpe in the gate, and might doe it vndiscerned. Yea let vs all consider this, and endeuour to bee conscionably iust and vpright in our dealings betweene man and man. When the que∣stion is made to God, what manner of men should dwell in his Tabernacle and rest in his holy Mountaine, i. which should haue a good estate here, and an habitati∣on in heauen for euermore; he describeth them by their innocent and harmlesse behauiour towards their bre∣thren: l 1.1769 He that walketh vprightly, and worketh righ∣teousnesse, and speaketh the truth in his heart. Certainly hee regardeth that worke very much which hee rewar∣deth with such and so great wages: And hee is well pleased with that person in this life, whom hee will re∣ceiue to dwell with him in euerlasting life. But I will be sparing in prosecuting this, in regard of the neere affinity which it hath with the succeeding Doctrine, to which I hasten.

But behold oppression]* 1.1770 The cleane contrary was

found to that which God expected. He looked to haue the poore defended and their causes heard by such as were in place, but by none so much as they were they iniured and oppressed. A sinne beyond thought or expectation, and therefore set out with a note of ad∣miration, Behold oppression, &c. Hence our note shall be:

Oppression of the poore,* 1.1771 especially by such as ought to be defenders and releeuers of the poore, is a sinne hainous, grieuous.

In the first Chapter of this Booke we finde it to be of a bloudy nature:m 1.1772 Your hands are full of bloud. And in the third Chapter to make the former good, we shall finde oppressors charged withn 1.1773 beating the people to pieces and grinding the faces of the poore. And in the fourteenth Psalme,o 1.1774 with eating them vp as one would eat vp bread. The Prophet Amosp 1.1775 chargeth oppres∣sors, with swallowing of them vp. And Micah chargeth Princes and Magistrates yet further, to wit,q 1.1776 with eating the very flesh of his people, and flaying their skins from off them, and breaking of their bones, and chopping them in peeces as for the pot, and as flesh within the caul∣dron. How fearefully was Iehoiakim threatned for this sinne?r 1.1777 Woe vnto him that buildeth his house by vnrigh∣teousnesse, and his chambers by wrong: that vseth his neighbours seruice without wages, and giueth him not for his worke, &c. Shalt thou reigne because thou clothest thy selfe in Cedar? Did not thy father eat and drinke and doe iudgement and iustice, and then it was well with him? He iudged the cause of the poore and needy, then it was well with him: But thine eies and thy heart are not but for thy couetousnesse, and for to shed innocent bloud, and for oppression, and for violence, to doe it. Therefore thus saith the Lord concerning Iehoiakim the sonne of Iosiah King of Iudah, 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 buriall of an Asse drawen and cast forth beyond the gates of Ierusalem. These are proofes sufficient for my Doctrine, strongly confirming what I haue now taught; viz. Oppression of the poore, especially by such as ought to defend and releeue the poore, is a hainous and grieuous sinne.

For first,* 1.1778 it is a sinne against Nature and Race. Beasts wee see molest not their owne kinde; Lions fight not with Lions; Serpents spend not their venome vpon Serpents; and therefore it is more than brutish for man to deuoure man by this sinne of oppression. This made Cyprian (seeing it practised by some) to cry out with wonderment and admiration:* 1.1779 Oh the detestable cru∣elty of mans malice! The fierce Lions spare Daniel in the Den; the rauenous birds doe feed Eliah in the Wildernesse; but one man exerciseth cruelty vpon ano∣ther, and only man to man is become pernicious.

Secondly,* 1.1780 it is a sinne against Religion and Grace: Fors 1.1781 the grace of God that bringeth saluation hath ap∣peared vnto all men, teaching vs, that denying vngodli∣nesse and worldly lusts, we should liue soberly, righteously, and godly, in this present world. And this was prophe∣sied of long since, that in the time of the Gospellt 1.1782 the Wolfe should dwell with the Lambe, and the Leopard should lie with the Kid, &c. and that none should hurt and de∣stroy in all the mountaine of the Lords holinesse.

Thirdly,* 1.1783 (when it is practised by great men) it is a sinne against Place. Now as there is no impiety to that impiety which is committedu 1.1784 in God Sanctuary; so there is no iniustice to that iniustice which is commit∣ted and practised in the very seat and sanctuary of iu∣stice, and whereby men amidst the Law, sinne against the Law; as Ananias the High Priest did,* 1.1785 in com∣manding Paul to bee smitten contrary to the Law. It therefore being a sinne against Race, Grace, and Place; I doubt not but on all sides it will be confest to be most hainous.

Which doctrine serues first for Reprehension,* 1.1786 euen of all those who vse any kinde of iniustice either by vio∣lence, or by colour of law, or by any other cunning dea∣ling whatsoeuer, against such as are not able to with∣stand them (for that I call oppression) whose teeth are as swords, and their iawes as kniues, to deuoure the poore from off the earth, and the needy from amongst men: who are Lions, Wolues, Kine, Buls, Beasts, yea monsters in the shape of men: with which beasts or monsters many Countries swarme, as Egypt did with Frogs and Locusts. They abound both in Foro, and in Choro; in Change and Chancell; Church and Common-wealth. To rip vp all the sorts of them were infinite: with some of the principall I will only deale. And first to begin with them whom I haue not least cause to thinke vpon, our Church oppressors, those greedy and Harpie-like deuou∣rers of sacred things, who prey vpon their patrimonie who pray for them; and vniustly turne the reuenues of the Church vnto their owne proper vse: Against whom that kingly Prophet Dauid bestowes a whole Psalme, x 1.1787 and cals them Gods enemies, tumultuous, proud, God∣haters, craftie enemies, confederate enemies, who combine themselues together to annihilate a Church. And that we might not be deceiued in the persons, he describes them to vs by their words:y 1.1788 They are those that say, Let vs take to our selues the houses of God in possession; they beat their braines, and spend their wits how to ap∣propriate that to them and theirs, which the Almighty is inuested in. And that they haue, and hold; but by what right or title the very name of Impropriations doth shew, as being altogether improper for them that haue them, and held by an vnproper title. For tithes are due only to the Church, and cannot be alienated to any other vse, they hauing once beene passed ouer to God, and de∣dicated to the Church; neither haue the Laitie ought to doe herewith: for where tithes are paid, there must be a matter of giuing and receiuing; the Minister giueth

z 1.1789 spirituall things, saith the Apostle, and receiueth car∣nall things. Now because Lay-men cannot performe the one, they haue not to meddle with the other: for not keeping the condition, they cannot claime the coue∣nant. I doe not denie but it may be in the power of Ci∣uill Magistrates to allow any other maintenance vnto the Minister, so it be competent: but seeing tithes are by law established amongst vs for this purpose, to be the hire of the Lords labourers, and the wages of his work∣men, it is a great a sinne to defraud the Minister of his portion, as to keepe backe the meat or wages from an ordinarie labourer; yea farre greater: and yet S. Iames saith, that is a sinnea 1.1790 that cryeth loud in the eares of God for vengeance. How many thousands then in this Land stand obnoxious in an high degree to the iudge∣ments of God for this same sinne, which is the bane of our people, and blemish of our Church. Some there are who rob God of his maine tithes, yet are content to leaue him still the lesser; they plucke our fleeces, and leaue vs the taglocks, poore Vicaridge tithes, whilst themselues and children are kept warme in our wooll, the Parsonage. And others yet more iniurious, who thinke that too much, would the law but allow them a paire of sheeres, they would clip the very taglocks off. These (with the deceitfull Taylor) are not content to shrinke the whole and faire broad-cloth 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 haue left. After they haue full gorged themselues with the Parsonage graines, they can finde meanes, ei∣ther by vnconscionable leases, or compositions, to picke the Vicaridge bones.* 1.1791 And thus as Dionysius dealt with Iupiter Olympius, who tooke from him a massie garment of gold, which Hiero had dedicated to him of the spoiles of Carthage, and gaue him a woollen cloake, saying that the other was too heauy for summer, and too cold for winter, but this was fit for both seasons: euen so (I say)

we are dealt withall. And now our pouertie is flouted at by them that haue our liuings, as the Iewes, who ha∣uing spoyled Christ of his vestments, then mocked him with basenesse. Euery Gentleman thinks Ministers meane, and yet all the world sees that our meanes haue made them Gentlemen. But let all such persons know, as haue any way intruded vpon Church rights, God hath a Quare impedit against them, which one day they must make answer to.

You say they were taken away from idle drones and fat-bellied Monkes.* 1.1792

True,* 1.1793 from the vnworthy they were taken, and from the worthy they are detained. Wicked Papists had them; vngodly robbers haue them. And as one ob∣serues vpon the battell of Montlecherye,* 1.1794 some lost their liuings for running away, and they were giuen to those who ranne ten miles further. Idlenesse hath lost, and op∣pression hath gained.

You obiect againe,* 1.1795 that they were giuen by our fore∣fathers, not to vs, but to Romish Priests and Bishops, who are depriued of them, and therefore you haue as much right to them, as any of our Clergy.

Thus is this Obiection answered;* 1.1796 These were gi∣uen to religious vses, and for the encrease of true Re∣ligion and Learning. Now if they (by iniurie of the time) through ignorance mistooke the truth, it is not wrong, nay, it is great right, to keepe their generall purpose with amendment of their particular error.

Againe,* 1.1797 you plead they are your inheritances, left you by your Fathers, and if they haue beene taken from the Church, you tooke them not. But learne what that meaneth:

b 1.1798 If a Father that hath oppressed the poore and needie,* 1.1799 and spoiled by violence, &c. beget a sonne that seeth all his fathers sinnes which he hath done, and considereth, and doth not the like, &c. he shall not die for the iniquitie of his fa∣ther,

he shall surely liue, &c. And then that Obiection is answered.

Yet Law is on your side,* 1.1800 and you doe no more than that allowes.

Though the Lawes of men are for you,* 1.1801 yet the Lawes of God, by which you must one day stand or fall, are plaine against you: And albeit it holds in the courts of men, yet it will neuer hold in the Court of Heauen. Besides, the Ciuill Lawes are not on your side; for they hold, that the things of God (such as are our tithes and reuenues of the Church) ought not to belong to Lay persons. But say they were; yet what are you the better that the lawes of men doe patronize you in it, when the Law of God condemnes you for it? Oh that all such as are any way guiltie of this sinne, would in time be∣thinke them, and call to minde the horrible examples of Gods iudgements in former ages for it.c 1.1802 Belshazzar king of Babylon, abusing the holy vessels of the Tem∣ple to prophane vses, was first wounded inwardly with terror of conscience, and afterwards was cruelly murde∣red. In both the bookes of the Maccabees, we reade of Alcymusd 1.1803, Heliodoruse 1.1804, Lysimachusf 1.1805, Antiochusg 1.1806, Menelaush 1.1807, and Nicanori 1.1808, all notorious Church-rob∣bers, and all came to fearefull ends. The example like∣wise of Ananias and Saphirak 1.1809 is not to be forgotten, who for withholding part of that money which was consecrated to God by their own gift, were by the seue∣ritie of Gods iustice strooke dead, as inuaders of Gods right: thus according to Solomons prouerb,l 1.1810 It is a snare to a man that deuoureth holy things: and as a snare, first, it catcheth suddenly: secondly, it holdeth surely: and thirdly, it destroieth certainly. Let our Improprietaries apply it, and learne to be wise by others harmes. Let them beware how they Iewishly with the spoiles of Christ purchase fields of bloud for themselues and theirs: For questionlesse the Churches goods haue pro∣ued more vnfortunate to the Gentrie of this land than

euer did the gold of the Temple of Tholossa to the fol∣lowers of Scipio, of which whoeuer caried any part a∣way, neuer prospered after. This hath beene as that cole which hung at the peece of meat which the Eagle stole from the Altar, wherewith she fired her nest, and burnt vp her selfe and young ones. Had it not beene for this, it may be thought many a faire Family had at this day stood, which is now ruinated. God is as iust as euer, and detesteth this sinne as much as euer he did: and therefore, let such as will not leaue it and repent of it, assure themselues, that they shall speed as others haue done before them. To you then that haue any Impropri∣ations in your hands, I say as Daniel did in the like case to Nebuchadnezzar,m 1.1811 Let my counsell be acceptable to you, breake off this your sinne by righteousnesse: Make re∣stitution of that which most vniustly you haue so long deteined, that so there may be a healing of your error. Thou hast taken away the Churches dowrie, and spoi∣led her of it; now it were but reason, if thou shouldest make her a iointer to recompence the wrong offered, and the losse she hath sustained.* 1.1812 But howeuer restore to God his owne, that God may restore to you your owne. For with what face canst thou expect an inheritance from Christ in heauen, who deteinest away from Christ his inheritance vpon earth? what you get by such a de∣tiny shall be your fatall destinie; you shall leaue the gold behinde you,* 1.1813 but carry the guilt with you to euer∣lasting fire. And that which you deuoure here, you are like to disgest in hell hereafter, except by Restitution you vomit it vp before. We doe not craue that you would with Zacheus restore foure-fold (though it is apparant, that the tenths were got in old time from vs by most false and forged cauillations) we only craue our owne,* 1.1814 we would aske no more, nor willingly take lesse: for our whole dutie is still required, then why should not our whole due be paid? And yet that the world may learne of vs contentednesse, as well by our practise as our do∣ctrine,

we would for the present take in good part, and rest contented with a part of our owne: And some com∣petent portions out of the Impropriations (proportio∣ned to the quantitie of the charge imposed, and the gifts and paines required) would for a time be a reasonable satisfaction in our Ministerie, vntill our state found it selfe, either better enabled or more straitly tied in consci∣ence to full restitution. And therefore let all such as haue Impropriations in their hands be hereby moued to make some restitution, in whole or part, as their estates may beare, as some already haue done to the dis∣burdening of their consciences, and good example of others. But here I looke to haue that counsell giuen me which one did once giue Luther, when he first began to preach against the Popes vsurpation and tyrannie; You had as good hold your peace: this wickednesse is so power∣full, that you will neuer preuaile against it: Get you to your studie, and say, Lord haue mercy on vs, and procure to your selfe no ill will. Well; if the worst come, I can but speed as others haue done before me. I feare indeed I doe but beat the aire; for his deuill is not easily cast forth. The sonnes of Zeruiah are too hard for vs, vn∣lesse Christian Magistrates, who areu 1.1815 nursing fathers to the Church, doe by their power, with goodo 1.1816 Nehemiah, worke a reformation, and compell them to bring their tithes againe into the house of God. It is the Kings euill, no hand but his can heale it. But as the Prophet said in another case,p 1.1817 For Zions sake I cannot hold my tongue, and for Ierusalems sake, for the poore Churches sake, I cannot cease: and I would to God that Gods Ministers were here Boanerges sonnes of thunder, to thunder out Gods iudgements against this horrible sinne of sacri∣ledge: And that all we who haue any thing to doe with any of these persons (how great soeuer) wouldq 1.1818 cry a∣loud against them, and not spare, that if it be possible they might be rowsed and awakened out of this same sinne, which in many places causeth prophesying

to faile, and consequentlyr 1.1819 the people perish.

Leaue we now the Church, and come we to the Com∣mon-wealth, and there we shall meet with more of this bloudy generation. First, such as my text here especial∣ly speakes of, corrupt Iudges and Magistrates,s 1.1820 Who iudge not the fatherlesse, neither doth the widowes cause come before them; (as Amos speaketh) whot 1.1821 turne iudge∣ment into wormwood and gall, and the fruit of righteous∣nesse into Hemlocke: who afflict the iust, take a bribe and turne aside the poore in the gate from their right. These the Prophet Zephaniah is not afraid to callu 1.1822 roaring Li∣ons, and rauening Wolues. And our Prophet Isaiah be∣ing * 1.1823 very bold, calleth them companions of theeuesx 1.1824; and why so? did they take purses by the highwaies? No, but they tooke bribes in their chambers: Euery one loued gifts, and followed after rewards, &c. And (as the Pro∣phet Hosea speaketh) they loued to say with shame, y 1.1825 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 the euery and briberie. I doubt not but this kingdome will afford as worthie Iudges and Magi∣strates as any Land or people in the world: And as Iu∣stinian said, so with a safe conscience many of our Ru∣lers may, They can lift vp their hands cleane to God; to the King; and to the Law: and make protestation with iust and vncorrupt Samuelz 1.1826, 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 obseruea 1.1827 many a iust man to perish in his righteousnesse, and the wicked to prosper in their wic∣kednesse. Is a man well monied? then (saith the Pro∣uerbe)

he is too heauie to be cast:* 1.1828 for what is wanting in the goodnesse of his cause, the greatnesse of the Fees will make vp:* 1.1829 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 fromb 1.1830 morning to eue∣ning: 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 fore 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 pay∣ing 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:* 1.1831 Or say he haue the day, 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 ac 1.1832 shelter from the winde, and a couert from the tempest: it oftentimes fals out, that (with the silly sheepe run∣ning in a storme to the hedge or thicket) they are so en∣snared 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, ma∣ny men will goe nigh to be of the minde that Themi∣stocles 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 1.1833 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 enclo∣sing 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 plea∣seth them;* 1.1834 so that a Couenant to day, shall be none to morrow; and that which is none now, shall be one a∣non; they oppresse their tenants, grinde their faces, and sucke their blouds. The poore Farmer he is saine to en∣dure the heat and burden of the day: he riseth early, go∣eth 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 trou∣bled with them.

And herein they are like Darius, who praied for Da∣niel

c 1.1835 that God would deliuer him, when he himselfe sends him to the Lions denne. These are Oppressors, and such ones as God hath swornef 1.1836 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 ha∣uing 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 1.1837 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 that we may sell corne? and the Sabbath, that we may set forth wheat, and make the Epha small, and the shekell great, and falsifie the waights by deceit? and buy the poore for siluer, and the needie for shooes; yea and sell the refuse of the wheat? They had long (as it may seeme) kept vp the come for this purpose, that it might grow deare; and now they had a time to serue their turne in, and they must set it to sale in all haste, so that they thought the new moone and the Sabbath daies appointed for Gods owne seruice, too long vntill they were a selling: And now they intend to prey vpon the poore, for they will sell little for much; lessening the measure, and enhancing the price. The poore shall buy the refuse deare, which is little worth, and sell themselues cheape, euen in a manner for old shooes to pay for it. Here God sent corne, and the deuill sent gar∣ners: Nay, in some sort they were worse than the very

Deuill himselfe: for he seemed to haue some charitie in him, when he would haue had Christh 1.1838 to turne stones into bread, and so make a plentie in time of scarcitie: but these endeuoured, what in them lay, to make a scarcitie in the midst of plentie, turning bread into stones, a tricke beyond the Deuill. Are not these Oppressors?

4. Ʋsurers, who may well be compared to the Tim∣ber-worme, which to touch is as soft as silke, but hath teeth so hard, as that it eats the Oake: Or like the Be∣uer, * 1.1839 which biteth so sore, as that hee neuer looseth his teeth vntill hee haue broken the bones. It may be truly said of these,i 1.1840 Desolation and destruction is in their path: wheresoeuer they set foot, they make hauocke of all. The Prophet Ezekiel doth hedge in this sinne be∣tweene Bribery and Extortion:k 1.1841 In thee haue they ta∣ken giftes to shed bloud. Thou hast taken vsury and increase, and thou hast greedily gained of thy neighbours by Extor∣tion, and hast forgotten me, saith the Lord: therefore I haue smitten my hands at thy dishonest gaine, And in an∣other place we shall finde, that, It and Oppression is made both one;l 1.1842 If thou lend money to my people with thee, thou shalt not be an Vsurer thou shalt not oppresse him. Thus by Gods owne testimonie these are Oppressors. Not vnaptly may we compare the Vsurer to the nether Mil∣stone, which is slow and stirres not; he sits at home and spends his time in a deuillish Arithmeticke, in Numera∣tion of houres, daies, and moneyes, in Substraction from other mens estates, and Multiplication of his owne, vntill hee haue made Diuision betweene his soule and heauen, and diuided the earth to himselfe, and himselfe to hell. His Broker we may compare to the vpper Mil∣stone, (without which the nether Milstone may seeme vnprofitable) that is quicke and stirring, and runnes round: The Poore (like corne) who betweene both these is grinded vnto powder. Surely it is for our sins that God suffers Vsurers amongst vs: It may be he suf∣fers these a while, as he did the Canaanites in Israel, lest

the wilde beasts should breake in vpon them; lest pride and a full estate should spill mens soules: yet wee may safely say of these, as Iosua did of those, they are prickes in our sides, and thornes in our eyes. Now the mercie of God rid vs of them. Let them bring what Excuses, A∣pologies, Mitigations, Euasions, or Distinctions they pos∣sibly can inuent: let them reply, Vsury is no sinne, many learned men are of this opinion: yet what are they the better, if God himselfe be not of the same minde those learned men are of? And let them tell me if their con∣sciences can be so satisfied. Would not the greatest Vsu∣rer willingly giue an hundred pound bag to be secured in this point? It is not safe wading farre in a questiona∣ble water. Oh yet that there were hope with any sayings to moue, then I would spend some time, and take some paines in perswading these men, who deale altogether in letting out their money to men; their time to Mim∣mon; their body to pining; their minde to repining; their soule to Satan: that they would fall to restoring, because the sinne is retained vntill the gaines of Vsu∣ry be returned.* 1.1843 Which saying though it seeme hard, yet it is most true. And what though they should in so doing restore all they haue? I would tell them as the Prophet did Amasiah,m 1.1844 The Lord is able to giue thee more than this. A mansion in Gods kingdome is worth all thy cash. But I speake to the belly that hath no eares. Shew me the Vsurer (except Zacheus) that euer repented truly: for as Humilitie is the repentance of Pride; so is Restitution, of this sinne. I doubt not but there are some, but they will be as daintie dishes in hea∣uen, as Venison is on a Plowmans table. Wherefore I will forbeare any further dealing with these, and rather speake in generall to all Oppressors of what kinde soe∣uer; (and so hasten to an end) Let all such know as vse any kinde of iniustice, vi or dolo, by force or fraud, a∣gainst the poore and needie, who are no way able to withstand them, that they flay their skins off, they

grinde their faces; yea eat their very flesh, as sometimes that poore leane widow told Baldwin an Archbishop of Can∣terbury (when she heard him boasting that he had neuer eat flesh in all his daies) that he had eat vp hers in taking away her Cow,* 1.1845 whereby shee liued. And let them call to minde the fearefull woes that are thundered out a∣gainst them for this sinne. There is an 1.1846 Woe from Isaiah: ao 1.1847 Woe from Ieremiah: ap 1.1848 Woe from Micah: aq 1.1849 Woe from Habbakkuk. Woe and alas then, that such can be secure. Oh that such would now at length call them∣selues to account for their oppressions, that some re∣morse might be wrought in their hearts, if it were pos∣sible! Such as these in former times haue beene execu∣ted, * 1.1850 as theeues are now amongst vs. Catillus, a British King, hung vp all oppressors of the poore: And after him King Edward (commonly called good King Ed∣ward) banished such the Land:* 1.1851 And by the ancient Lawes of England the goods of oppressors, dying with∣out restitution, were forfeit to the King, and all his lands vnto the Lord of the Towne. And it is apparant by the Canon-law, that heretofore they haue beene de∣nied Christian burial. Were the same lawes still in force, vndoubtedly it would be a good restraint And yet what is all this to expulsion out of Gods Kingdome? Oh that these would bethinke them of that dreadfull day of reckoning, and of that terrible sentence which shall be then denounced;r 1.1852 Depart you cursed into euer∣lasting fire, prepared for the Deuill and his angels. There is the Reiection.* 1.1853 For, I was an hungrie, and you gaue mee no meat: I was thirstie, and you gaue me no d••inke: I was a stranger, and yee tooke me not in: naked, and yee clothed me not: sicke and in prison, and yee did not releeue mee. There is a Reason of their Reiection. Oh then how feare∣full will their case be, against whom the Iudge may thus proceed in sentence? Depart from mee you cursed into euerlasting fire, prepared for the Deuill and his angels: for I had meat, and by force you tooke it from mee: I had

drinke, and you spoiled mee of it: I had a house, and you thrust mee out of doores: I had clothes, and you pulled them from my backe: I was in health, and you made mee sicke: I was at libertie, and you imprisoned me. For if by that sentence they be damned, who haue not done the workes of mercie; much more shall they be damned, who haue acted the workes of crueltie. If by that sentence they be damned, who haue not succoured nor releeued the poore; much more shall they be damned, who haue oppressed and crushed the poore. To winde vp all in a word (and so to turne the vse from Reprehension to Ex∣hortation) s 1.1854 Let no man from hence forth oppresse nor de∣fraud his brother; for the Lord is the auenger of all such things. Let vs all so carry our selues, as that with bles∣sed Paul we may glory as he did:t 1.1855 We haue wronged no man; wee haue consumed no man; wee haue defrauded no man. And so I leaue this (which especially respects the Agent) and come to what remaines, which especially re∣spects the Patient.

Behold a cry] i. of the poore and needy;* 1.1856 of the fa∣therlesse and widow, and such as were oppressed. Here we see,

The cryes of the oppressed ascend vp into the Almigh∣ties eares.* 1.1857 He heares their groanes, and beholds their grieuances.

The Lord told Moses as much when he called him to be the deliuerer of his people Israel;u 1.1858 I haue surely seene the affliction of my people which are in Egypt, and haue heard their cry by reason of their taske-masters, for I know their sorrowes.* 1.1859 Now therefore behold, the cry of the children of Israel is come vnto me: and I haue also seene the oppression wherewith the Egyptians oppresse them. Af∣terwards when God forbad his people to oppresse the stranger, fatherlesse, and widow, he addeth this as a rea∣son, * 1.1860 I will surely heare their cry. Iob auoucheth as much as I haue deliuered,x 1.1861 They cause the cry of the poore to come vnto him, and he heareth the cry of the afflicted. So

doth the Psalmist,y 1.1862 The righteous cry, when he is thus oppressed, and God heareth him. S. Iames likewise confirmeth it;z 1.1863 Behold the hire of the labourers which haue reaped downe your fields, which is of you kept backe by fraud, crieth: and the cries of them which haue reaped are entred into the cares of the Lord of Sabbath.

And how can it be otherwise?* 1.1864 For marke our blessed Sauiours owne argument,a 1.1865 If importunate clamour pre∣uaile with the vniust Iudge, who neither regardeth man nor feareth God: shall not God much more auenge his owne elect ones that cry day and night vnto him, for the wrong that is done vnto them, through the oppression of the mighty: I tell you (saith our Sauiour) though he for∣beare long, yet at length he will doe it.

Dauid furnisheth vs with another Reason:* 1.1866b 1.1867 A father of the fatherlesse, and a Iudge of the widow is God in his holy habitation. These are his Clients, he hath taken them into his protection; he is become their Iudge; andc 1.1868 shall not the Iudge of all the world doe right?

This neerely concernes both oppressors,* 1.1869 and the op∣pressed. As for oppressors, they had need be well aduised what they doe: for if they continue in their cruelty, the poore must needs sigh and cry, and God will heare them; which if he doe, he will cause their oppressors to heare of him:d 1.1870 He will iudge the fatherlesse, and the op∣pressed, that the man of earth may no more oppresse. Or suppose that they themselues cry not, bute 1.1871 sit downe by it, and thrust their mouthes in the dust,f 1.1872 swallowing their griefe with silence, yea praying for them,g 1.1873 who perse∣cute and oppresse them, rather than putting vp any bill of complaint to God against them; yet the sinne it selfe will cry, though they be silent.

Clamitat in coelum vox sanguinis & Sodomorum, Vox oppressorum, merces retent a laborum.

Euery sinne indeed hath its voice to discouer it selfe to God (saith oneh 1.1874:) and not a voice only, but feet also, yea and wings too, to make way and speed into heauen

for vengeance: but yet there are foure sinnes, and but foure (as is obseruedi 1.1875) mentioned in Scripture, that are said to cry. The first is Homicide, murther or man∣slaughter, whereof Almighty God thus speaketh vnto Cain,k 1.1876 The voice of thy brothers bloud crieth vnto mee from off the earth. The second is Sodomie, a sinne against nature, whereof the Lord speaketh thus vnto Abra∣ham, l 1.1877 Because the cry of Sodome and Gomorrha is great, and because their sinne is exceeding grieuous, I will goe downe now and see whether they haue done altogether ac∣cording to the cry which is come vnto me. The third is this of Oppression, as the places before quoted shew; as also that of Habakkukm 1.1878 where the very timber and stone from the building that is founded vpon falshood and oppression, is said to cry for vengeance from heauen. The fourth is, The keeping backe of the labourers hire, as that place euen now brought out of S. Iamesn 1.1879 for the proofe of our point, witnesseth. These sinnes are not only vocall, but importunate, they will haue no nay, but hale downe iudgements vpon the heads of the misera∣ble authors, and wretched actors of them. So then it is impossible for oppressors to escape vnpunished: and howeuer vengeance may seeme limpingly to pursue them, yet it will ouertake them in the end without re∣pentance hinder.

As for the poore oppressed,* 1.1880 this may serue for their comfort; and it may teach them patience. He that is ouerswayed with might against equitie & right in some one Court, yet is not out 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 dis∣couraged, 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 trou∣bles, heares thy sighes, bottles vp thy teares, is acquain∣ted

with all thy griefes, and will right thy wrongs:o 1.1881 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 1.1882 and plow vpon your backs, making long furrowes there, and thus wound your flesh, yet let them not wound your pati∣ence; butq 1.1883 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 righ∣teously; 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 letr 1.1884 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;* 1.1885 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.* 1.1886 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 pro∣speritie and welfare of it; yea in euery one of the for∣mer particulars behold it. Againe, behold the horrible ingratitude of this his Vineyard: Ingratitude in its full

proportion, with all the dimensions of its vgly stigma∣ticke 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 Chara∣cter 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 there∣fore 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.s 1.1887 Let him that hath eares to heare, heare: Andt 1.1888 let him that readeth con∣sider. Euen sou 1.1889 consider we what hath beene said, and the Lord giue vs vnder∣standing in all things.

FINIS.

Notes

• * 1.1

  Calu. in praesat. ad hunc lib.
• a 1.2

  Isai. 8. 1. 2. & 30. 8.
• * 1.3

  Hab▪ 2. 2.
• * 1.4

  Mus••ul. in Isai.
• b 1.5

  Rom. 10. 20.
• * 1.6

  Hierom. lib. 15. in Isai. in sine.
• c 1.7

  Hierom. epist. ad Paulinum.
• d 1.8

  Reuel. 14. 2. Bulling. Praef. in Isac.
• e 1.9

  Cap. 1. 18.
• * 1.10

  Etym. nom. Pro∣phet.
• f 1.11

  Cap. 1. Vers. 4.
• g 1.12

  Esay 53. 1.
• h 1.13

  Cap. 49. 4.
• i 1.14

  Ier. 20. 9.
• * 1.15

  Text. Vers. 1.
• k 1.16

  Ezek. 33. 32.
• * 1.17

  Obser.
• l 1.18

  Matth. 2.
• m 1.19

  Luke 5.
• * 1.20

  Argument of the Song.
• * 1.21

  Luther.
• * 1.22

  The scope is three-fold.
• n 1.23

  2 Sam. 12.
• o 1.24

  Vers. 5.
• p 1.25

  Matth. 21.
• q 1.26

  Vers. 40.
• * 1.27

  41.
• * 1.28

  43.
• * 1.29

  Diuision.
• * 1.30

  Exposition.
• * 1.31

  Muscul.
• * 1.32

  Moller.
• * 1.33

  Calu. & Vrsin. in loc.
• * 1.34

  1.
• r 1.35

  Cant. 2. 16. & 6. 3. 7. 10.
• * 1.36

  2.
• s 1.37

  Iohn 3. 29.
• * 1.38

  Mizmor, Tehillah, Shir.
• t 1.39

  Ephes. 5. 19. Coloss. 3. 16.
• u 1.40

  Zamar.
• * 1.41

  Halal.
• * 1.42

  Hymnus Psalmo sanctior.
• * 1.43

  Chrys. in Colos.
• * 1.44

  4. Hom. 9.
• x 1.45

  Zanch. in Co∣los. cap. 3. vers. 16.
• y 1.46

  Calu. in loc.
• * 1.47

  Oecolamp.
• * 1.48

  D••dho.
• z 1.49

  Moller. & Hector. Pint. in loc.
• a 1.50

  Caluin. Vrsin.
• b 1.51

  Muscul.
• * 1.52

  Doct. Ministers both for matter and method to fit themselues to their hearers.
• c 1.53

  1 Cor. 9. 19, 20, 21, 22.
• d 1.54

  Ʋers. 24.
• * 1.55

  Muscul. in Matth. 4.
• * 1.56

  Vsse 1.
• e 1.57

  Luke 16.
• * 1.58

  Qui capit an∣guillam per cau∣dam non capit illam.
• f 1.59

  Amos 7. 13.
• g 1.60

  Ier. 5. 5. read Psal. 2. 3.
• h 1.61

  Acts 26. 28.
• i 1.62

  Luke 5. 5.
• k 1.63

  Vsers. 6.
• l 1.64

  Isay 49. 5.
• m 1.65

  2 Cor. 2. 15.
• n 1.66

  2 Chron. 15. 7.
• * 1.67

  Ʋse 2.
• o 1.68

  1 King. 19. 12.
• p 1.69

  Isay 58. 1.
• * 1.70

  Tene & deuoie accipe aperta, vt tibi pandantur obscura. Quomo∣do cris penetrator obscurorum, con∣temptor manife∣storū? Aug. Hom. de Pastor.
• q 1.71

  Acts 17. 28.
• r 1.72

  Titus 1. 12.
• s 1.73

  Iam. 1. 17.
• t 1.74

  Propr••js pennis con••i••••••••ui. Theo∣dor. 3. 8.
• u 1.75

  Prudenter & sobrie. Zanch.
• * 1.76

  1 Cor. 12.
• x 1.77

  Fatalis haec in∣geni••rum scabies. Lips. ciu. doct. lib. 4. c. 3. Galen. cit. à Lipsio lib. ad∣uers. Dialog. cap. 3.
• y 1.78

  Ephes. 4. 11, 12.
• z 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.80

  Math. 11. 16.
• b 1.81

  Cap. 1. 1.
• c 1.82

  Epiphan. & 〈◊〉〈◊〉 in proph. min. pr••••ud. & Graeci plerique.
• d 1.83

  Onustus, vel Avulsus.
• e 1.84

  Fortis & ro∣bustus. Hier. in Amos.
• f 1.85

  Amos 7. 14.
• * 1.86

  Cap. 1. 1.
• * 1.87

  Doctr. It is no dispa∣ragement to any ones great∣nesse to be the Lords Prophet.
• g 1.88

  Luke 1. 76.
• h 1.89

  Rom. 1. 1. 2 Pet. 1. 1. Iames 1. 1. Iude 1.
• i 1.90

  2 Pet. 2. 5.
• k 1.91

  Heb. 7. 1.
• l 1.92

  1 Sam. 3. 20. & 7. 15. 1 King. 3. 12.
• m 1.93

  Eccles. 1. 1. Luk. 2. 9, 10. Phil. 2. 6.
• n 1.94

  Rom. 15. 8.
• * 1.95

  Reas. 1.
• o 1.96

  Acts 22. 25, 28. 1 King. 10. 8. Psal. 107. 40.
• * 1.97

  2.
• P 1.98

  Rom. 10. 14. 1 Cor. 3. 5. 1 Tim. 4. 16.
• q 1.99

  Iob 33. 23.
• * 1.100

  Perk. dutie and dignitie of Mi∣nisters.
• r 1.101

  1 Thess. 5. 12.
• s 1.102

  Dan. 12. 3.
• * 1.103

  Ʋse 1.
• t 1.104

  Isay 3. 5.
• u 1.105

  Dan. 1. 3.
• * 1.106

  Mal. 1. 8.
• * 1.107

  Ʋse 2.
• x 1.108

  Ioseph. Antiq. 11 hist. tripart. lib. 9.
• * 1.109

  Eusch. hist. 10. Alex. ab Alex. lib. 2. cap. 8.
• y 1.110

  2 Chron. 33. 6.
• z 1.111

  1 Tim. 5. 17.
• a 1.112

  Isai. 52. 7.
• b 1.113

  2 Cor. 5. 20.
• c 1.114

  Mal. 2. 7.
• d 1.115

  2 King. 13. 14.
• e 1.116

  Reuel. 1. 20.
• f 1.117

  Matth. 16. 19.
• g 1.118

  Iohn 20. 23.
• h 1.119

  Ephes. 4. 8, 9, 10, 11.
• * 1.120

  Ʋse 3.
• i 1.121

  1 King. 17. 9.
• * 1.122

  Doctr. Poetry is an Art ancient and commen∣dable.
• k 1.123

  Exod. 15. 1.
• * 1.124

  Iosephus de An∣tiqu. lib. 7.
• l 1.125

  Deut. 32.
• m 1.126

  Cap. 31. 19. vers. 22.
• n 1.127

  Iudg. 9. 1.
• o 1.128

  2 Sam. 23. 1. Qui noster Or∣pheus est. Euthy.
• p 1.129

  2 Sam. 1. 17. Ioseph. de Antiq. lib. 7. cap. 10.
• q 1.130

  Eccles. Hist. lib. 2. cap. 16.
• * 1.131

  Reason.
• r 1.132

  Withers pre∣paration to the Psalter, pag. 64.
• * 1.133

  Vse 1.
• s 1.134

  Plut. de Mu∣sic.
• t 1.135

  Spondanus.
• u 1.136

  Exod. 31. 3, 4, 5, 6.
• * 1.137

  Vse 2.
• * 1.138

  Doct. Songs and Po∣ems artificially modulated may lawfully be sung.
• * 1.139

  Psal. 95. 1, 2.
• x 1.140

  Psal 66. 1, 2. & 135. 3.
• y 1.141

  Numb. 21. 17
• z 1.142

  1 Chron. 15.
• a 1.143

  2 Chron. 5.
• b 1.144

  Exod. 15. 1.
• c 1.145

  Iud. 5. 1.
• d 1.146

  Ephes. 5. 19. Coloss. 3. 16.
• e 1.147

  Iam. 5. 13.
• f 1.148

  Acts 16. 25.
• g 1.149

  Mat. 26, 30.
• * 1.150

  Vide Eccles. hist. Theod. lib. 2. cap. 24. & Clem. Alex. lib. 2. Paeda∣gog. cap. 4. Euseb. Eccles. hist. lib. 2. cap. 17. &.
• h 1.151

  Lib. 3. cap. 33. & lib. 8. cap. 9. &. lib. 10. cap. 4.
• i 1.152

  Socrat. Schol. Eccles. hist. lib. 7. cap. 22.
• * 1.153

  Vse 1.
• k 1.154

  1 Cor. 14. 15.
• * 1.155

  Vse 2.
• * 1.156

  Motiues to singing.
• l 1.157

  Ambros. Hexa.̄ lib. 5. cap. 12.
• m 1.158

  Psal. 147. 1.
• n 1.159

  August. de Ciu. Dei, lib. 18. cap. 52. & Ruffin. lib. 1. cap. 35.
• * 1.160

  Ʋse. 3.
• o 1.161

  Coloss. 3. 16.
• p 1.162

  1 Cor. 14. 15.
• q 1.163

  Psal. 57. 7, 8.
• * 1.164

  Plus valet conso∣nantia voluntati•• quàm vocum. Bernard.
• r 1.165

  2 Tim. 3. 16.
• * 1.166

  Text.
• * 1.167

  Doctr. All our labours are to be dedi∣cated to the Lord.
• s 1.168

  Exod. 15. 1.
• t 1.169

  Deut. 32. 3.
• u 1.170

  2 Sam. 22. 1.
• * 1.171

  Rom. 16. 27. Ephes. 3. 21. 1 Tim. 1. 17. & 6. 16. Iude 25.
• x 1.172

  1 Cor. 10. 31.
• y 1.173

  Coloss. 3. 17.
• * 1.174

  Reason.
• z 1.175

  Ephes. 1. 5, 6.
• a 1.176

  Prou. 16. 4.
• b 1.177

  Isay 43. 6, 7.
• c 1.178

  Coloss. 1. 16.
• * 1.179

  Vse.
• d 1.180

  Psal. 14. 2.
• e 1.181

  1. Sam. 15. 30.
• f 1.182

  Psal. 4.
• * 1.183

  Ʋse 2.
• g 1.184

  Matth. 6. 9.
• * 1.185

  Motiues to seeke after Gods glory.
• h 1.186

  Psal. 19. 1.
• i 1.187

  vers. 2.
• k 1.188

  vers. 3.
• l 1.189

  1 vers. 4.
• m 1.190

  Bellarm. in Psal. 19.
• n 1.191

  Ier. 8. 7.
• o 1.192

  Isay 1. 3.
• p 1.193

  Isay 29. 13.
• q 1.194

  Exod. 32. 32.
• r 1.195

  Heb. 11. 24.
• s 1.196

  Rom. 9. 2.
• t 1.197

  Acts 14. 11.
• u 1.198

  Reuel. 4. 10.
• * 1.199

  Iohn 12. 28.
• x 1.200

  8. 49, 50.
• y 1.201

  Iohn 17. 4.
• z 1.202

  Isay 6. 3.
• a 1.203

  1 Sam. 2. 30.
• b 1.204

  Numb. 20. 12.
• c 1.205

  1 Sam. 2. 29, 31. & 3. 13.
• d 1.206

  Dan. 4. 30, 31.
• e 1.207

  Acts 12. 22, 23.
• f 1.208

  1 Cor. 10. 11.
• g 1.209

  1 Sam. 2. 30.
• h 1.210

  Rom. 11. 36.
• * 1.211

  A loue princi∣pium. Virg. Eg∣log. 3.
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.213

  Vt nemo de nobia male loqui absque mendacio possit. Hier.
• i 1.214

  Deut. 4. 6.
• * 1.215

  Hypallage.
• * 1.216

  Praecisis aquae ductibus. Ioseph.
• k 1.217

  2 Sam. 12. 28.
• l 1.218

  Psal. 115. 1.
• * 1.219

  Text.
• * 1.220

  Doctr. Euery one ought to loue the Lord.
• m 1.221

  Deut. 6. 5. & 10. 12.
• n 1.222

  Psal. 31. 13.
• o 1.223

  1 Cor. 16. 22.
• p 1.224

  Psal. 18. 1.
• q 1.225

  & 16. 1.
• r 1.226

  Iohn 21. 25.
• s 1.227

  Luke 7. 47.
• t 1.228

  Cant. 1. 7.
• u 1.229

  2. 1. 3.
• * 1.230

  Epist. 12. quae est ad Romanos.
• * 1.231

  Reason.
• * 1.232

  Dilexit enim non existentes, imò resistentes. Bernard.
• x 1.233

  Rom. 5. 8. 1 Iohn 4. 19.
• y 1.234

  Mat. 5. 46. Luke. 6. 32. Si tardi sumus ad amandum, non tardi simus ad re∣damandum.
• * 1.235

  Reas. 2.
• z 1.236

  Psal. 100. 3.
• a 1.237

  Mal. 1. 6.
• b 1.238

  2 Cor. 6. 18.
• c 1.239

  Hos. 2. 19.
• d 1.240

  Ephes. 2. 20.
• e 1.241

  Iohn 15. 1.
• f 1.242

  Ephes. 5. 23.
• * 1.243

  Reas. 3.
• g 1.244

  Cant. 5. 10. Splondor summi illius boni pul∣chrii Coelum, pul∣chra terra, sed pulchrior qui fe∣cit illa.
• h 1.245

  Eccles. 4. 12.
• * 1.246

  Ʋse 1.
• i 1.247

  Esay 1. 9. Luke 12. 32.
• k 1.248

  Rom. 9. 28.
• * 1.249

  Rules of triall for the disco∣uery of our loue to God.
• * 1.250

  By our Affecti∣ons.
• * 1.251

  Desire.
• l 1.252

  2 Sam. 13. 2.
• m 1.253

  1 Sam. 18. 1.
• n 1.254

  Cap. 20. 18, 19, 41, 42.
• o 1.255

  Psal. 73. 25.
• p 1.256

  Psal. 42. 1.
• q 1.257

  Psal. 146. 6.
• r 1.258

  Psal. 130. 6.
• s 1.259

  Psal. 26. 8.
• t 1.260

  Psal. 27. 4.
• u 1.261

  Psal. 84. 1, 2.
• * 1.262

  vers. 4.
• * 1.263

  vers. 10.
• * 1.264

  Psal. 119. 97.
• x 1.265

  verse 127.
• y 1.266

  Psal. 55. 17.
• z 1.267

  Psal. 119. 164.
• a 1.268

  Phil. 1. 25.
• b 1.269

  Reu. 22. 17. vers. 20.
• * 1.270

  Ioy.
• c 1.271

  Isay 61. 10.
• d 1.272

  1 Cor. 15. 31.
• e 1.273

  Isay 9. 3.
• f 1.274

  I Iohn 5. 1.
• g 1.275

  Ephes. 4. 24.
• h 1.276

  Psal. 16. 2, 3.
• i 1.277

  1 Cor. 12. 12.
• k 1.278

  Psal. 137. 6.
• l 1.279

  Isay 66. 10.
• m 1.280

  1 Chro. 29. 9.
• n 1.281

  2 Chro. 15. 15.
• o 1.282

  Acts 11. 18.
• p 1.283

  Pro. 21. 15.
• q 1.284

  Luke 10. 20.
• * 1.285

  Feare.
• r 1.286

  Deut. 10. 12.
• s 1.287

  1 Iohn 4. 18.
• t 1.288

  Exod. 20. 20.
• * 1.289

  Griefe.
• u 1.290

  1 Sam. 20. 41.
• * 1.291

  Cant. 5. 6. Cap. 3. 2. 3.
• x 1.292

  1 Sam. 20. 34.
• y 1.293

  Matth. 26. 75.
• z 1.294

  1 Sam. 7. 6.
• a 1.295

  Psal. 51.
• b 1.296

  2 Pet. 2. 8.
• c 1.297

  Psal. 119. 158.
• d 1.298

  Vers. 136.
• e 1.299

  Ezra 9. 3.
• f 1.300

  Ier. 13. 17.
• g 1.301

  Ezek. 9. 4.
• * 1.302

  Patience.
• * 1.303

  Voi amor est non est labor, sed sa∣por.
• * 1.304

  Bernard. ser. 85. in Cant.
• h 1.305

  Gen. 29. 20.
• i 1.306

  Gen. 34. 19.
• k 1.307

  Acts 5. 40.
• l 1.308

  Eccles. Hist. Euseb. li. 3. ca. 36.
• * 1.309

  Ex narratione historica de con∣dem. Ioh. Hussi in Concil. Const.
• m 1.310

  Heb. 11. 36.
• * 1.311

  Zeale.
• n 1.312

  Exod. 32. 19.
• o 1.313

  Matth. 3. 16.
• p 1.314

  Acts 2. 3.
• * 1.315

  2. By our speeches.
• q 1.316

  Mat. 12. 34.
• r 1.317

  Isay 32. 6.
• * 1.318

  Nauita de. ventis, de tauris narrat arator, &c.
• * 1.319

  Lingua est animi Mercurius.
• s 1.320

  Psal. 119. 164.
• t 1.321

  Cant. 5. 10.
• u 1.322

  Psal. 45. 1.
• * 1.323

  Psal. 119. 46.
• x 1.324

  Herodotus.
• * 1.325

  Maledictum si∣lentium quod hic conniuet.
• y 1.326

  Mat. 26. 73.
• * 1.327

  3. By our Actions.
• z 1.328

  1 Cor. 13.
• a 1.329

  Iudg. 16. 15.
• b 1.330

  Iohn 14. 15.
• c 1.331

  vers. 21.
• d 1.332

  Cap. 15. 14.
• e 1.333

  Gen. 12. & 22.
• f 1.334

  1 Cor. 13. 4.
• g 1.335

  Marke 6. 23.
• h 1.336

  2. Chron. 18. 3.
• i 1.337

  1 Sam. 18. 3, 4.
• k 1.338

  Luke. 7. 38.
• l 1.339

  Iohn 12. 3.
• m 1.340

  Iames 2. 18.
• * 1.341

  Vse 2.
• * 1.342

  Helpes to at∣taine to the loue of God.
• n 1.343

  Psal. 9. 16. Ignotinulla cupido.
• o 1.344

  Cant. 1. 2.
• p 1.345

  Iohn 5. 39.
• q 1.346

  2 Cor. 5. 14.
• r 1.347

  Ser. 83. In Cant.
• s 1.348

  1 Ioh. 2. 15.
• t 1.349

  Iam. 4. 4.
• u 1.350

  Matt. 6. 24.
• * 1.351

  Cant. 1. 8.
• * 1.352

  Cap. 2. 5.
• y 1.353

  Cant. 6. 1.
• z 1.354

  Iam. 1. 17.
• a 1.355

  Vers. 5.
• * 1.356

  Vse 3.
• b 1.357

  Ioh. 14. 21.
• c 1.358

  Rom. 8. 28.
• e 1.359

  1 Cor. 2. 9.
• f 1.360

  Iam. 2. 5.
• g 1.361

  Cap. 1. 12.
• h 1.362

  August. 4. Confess.
• i 1.363

  John 3. 29.
• * 1.364

  Calu. Vrsin. Mol∣ler. Trem. & Iun.
• * 1.365

  Doctr. Ministers are Christs Para∣nymphs.
• k 1.366

  Coloss. 1. 28, 29.
• l 1.367

  2 Cor. 11. 2, 3.
• * 1.368

  Ʋse 1.
• m 1.369

  Gen. 24.
• n 1.370

  Iohn 3. 14.
• o 1.371

  Acts 20. 30.
• p 1.372

  Gen. 32. 10.
• * 1.373

  Ʋse 2.
• q 1.374

  Matth. 4. 9.
• r 1.375

  Iude 23.
• s 1.376

  Iohn 8.
• t 1.377

  Eccles. 1.
• u 1.378

  Psal. 58. 4, 5.
• * 1.379

  2 Cor. 5. 20.
• x 1.380

  Cant. 5. 9.
• y 1.381

  Heb. 1. 3.
• z 1.382

  Heb. 1. 2.
• a 1.383

  Reuel. 19. 16. & 17. 14.
• b 1.384

  Coloss. 2. 3.
• c 1.385

  Psal. 45. 15.
• d 1.386

  Reuel. 21.
• * 1.387

  Text.
• * 1.388

  Doctr. Ministers are to deliuer no∣thing for Do∣ctrine but what they haue war∣rant for the deliuery of.
• e 1.389

  Ezek. 2. 4. Hos. 4. 1.
• * 1.390

  Ioel 1. 1. & alibi.
• f 1.391

  1 Cor. 11 23.
• g 1.392

  1 Cor. 15. 3.
• h 1.393

  Ier. 1. 7.
• i 1.394

  Ezek. 3. 17.
• k 1.395

  Mat. 28. 20.
• l 1.396

  Ioh. 7. 16. & 8. 28.
• * 1.397

  Reason.
• m 1.398

  1 Cor. 2. 4, 5.
• * 1.399

  Vse 1.
• n 1.400

  2. Cor. 5. 20.
• * 1.401

  Vse 2.
• o 1.402

  Isay 8. 20.
• * 1.403

  Ier. 23. 16.
• p 1.404

  1 Iohn 4. 1.
• q 1.405

  Gal. 1. 8.
• * 1.406

  Acts 17. 11.
• * 1.407

  Text.
• * 1.408

  Doctr. Ministers ought to spend their paines e∣specially for the Churches good.
• r 1.409

  Rom. 12. 7, 8.
• s 1.410

  1 Tim. 4. 13, 14, 15.
• * 1.411

  Acts 6. 2.
• * 1.412

  Reas.
• * 1.413

  ••••umeris ange∣lorum formidan∣dum.
• * 1.414

  2 Cor. 2. 16.
• * 1.415

  Obiect.
• * 1.416

  Answ.
• * 1.417

  Vse 1.
• t 1.418

  2 Tim. 2. 4.
• * 1.419

  Epist. 57.
• u 1.420

  1 Tim. 3. 4, 5.
• * 1.421

  1 Tim. 5. 8.
• * 1.422

  Horis succisiuis.
• * 1.423

  Maior pars vitae atque ingenij huc stet.
• * 1.424

  Iohn 21. 21.
• * 1.425

  Clericus in oppi∣do, Piscis in ari∣do: Age quod tui muneris est: verbi es Minister, hoc age.
• * 1.426

  Vse 2.
• * 1.427

  In 1. ad Tim.
• * 1.428

  Dat Galenus opes, dat Iustinia∣nus honores.
• * 1.429

  Exod. 5.
• * 1.430

  Text.
• x 1.431

  Heb. 6. 7.
• y 1.432

  Sakal] in Piol.
• z 1.433

  Sorec Ifch Iehudah.
• a 1.434

  Deut. 11. 9, 11, 12.
• b 1.435

  Iob 1. 9.
• c 1.436

  Zach. 2. 5.
• * 1.437

  Psal. 90.
• d 1.438

  Psal. 44. 2.
• e 1.439

  Alphons. Salm. in parab. vin••ae. Matth. 21.
• f 1.440

  Matth. 3. 9.
• * 1.441

  Per Synecdochen.
• g 1.442

  Psal. 80. 8,-12.
• h 1.443

  Ier. 2. 21.
• i 1.444

  Psal. 78. 69.
• k 1.445

  Mic. 4. 8.
• * 1.446

  Diuision of the second general part.
• * 1.447

  Text.
• l 1.448

  Psal. 80. 8.
• * 1.449

  Ier. 2. 21.
• * 1.450

  Matth. 21.
• * 1.451

  Iohn 15. 1.
• m 1.452

  Deut. 14. 2.
• n 1.453

  Leuit. 20. 24, 26.
• o 1.454

  Cant. 4. 12.
• p 1.455

  Iohn 15. 19.
• q 1.456

  Ephes. 4. 11, 12.
• r 1.457

  Cant. 2. 15.
• s 1.458

  Cap. 2. 2.
• t 1.459

  Psal. 94. 5.
• u 1.460

  Loc. com. tit. de persec. verae Eccl.
• * 1.461

  Psal. 11. 3.
• * 1.462

  Iustin quia iu∣stus, Christianus quia Christianus.
• x 1.463

  Reuel. 12. 17.
• y 1.464

  1 Kings 21. 3.
• z 1.465

  Psal. 87. 2.
• a 1.466

  Isay 43. 4.
• b 1.467

  Cap. 62. 3.
• c 1.468

  Isay 49. 22.
• d 1.469

  Matth. 4.
• e 1.470

  Reu. 21. 2. 19.
• f 1.471

  Cant. 2. 1.
• g 1.472

  and 4. 13, 15.
• h 1.473

  Cap. 2. 2, 3.
• * 1.474

  Qui viret inso∣lijs venit à ra••i∣cibus humor.
• i 1.475

  Iohn 15. 4.
• * 1.476

  Vers. 5.
• * 1.477

  Vers. 6.
• k 1.478

  Cant. 6. 8, 9.
• l 1.479

  1 Cor. 12. 20.
• m 1.480

  Ephes. 4. 4.
• n 1.481

  Iohn 15.
• o 1.482

  Iohn 15. 2.
• * 1.483

  Sine modo crescunt.
• * 1.484

  Plinie.
• * 1.485

  Virtutes Christi∣anae sunt copula∣tiuae.
• p 1.486

  2 Pet. 1. 5.
• q 1.487

  Exod. 1. 2.
• * 1.488

  Sanguis marty∣rum est semen Ecclesiae.
• r 1.489

  Rom. 5. 4, 5.
• s 1.490

  Psal. 45. 13.
• t 1.491

  Cant. 1. 5, 6.
• u 1.492

  Isay 33.
• * 1.493

  Zeph. 3. 12.
• x 1.494

  Isay 41. 14.
• * 1.495

  Vers. 10.
• y 1.496

  2 Cor. 12. 9.
• z 1.497

  Cant. 8. 5.
• a 1.498

  Ezek. 15. 3.
• * 1.499

  Vers. 5.
• b 1.500

  Hos. 4. 13.
• c 1.501

  Exod. 9. 27.
• d 1.502

  1 Sam. 24. 21.
• e 1.503

  1 King. 13. 6.
• f 1.504

  Dan. 5. 12, 13.
• g 1.505

  Ier. 37. 3.
• h 1.506

  Mat. 25. 8.
• i 1.507

  Ezek. 47. 12.
• k 1.508

  1 Pet. 2. 12.
• l 1.509

  Eng. Hist. lib. 1. cap. 7.
• m 1.510

  Ephes. 4. 29.
• n 1.511

  Pro. 10. 21.
• o 1.512

  Colos. 4. 6.
• p 1.513

  Psal. 37. 30.
• q 1.514

  1 Cor. 15. 58.
• r 1.515

  Phil. 1. 11.
• s 1.516

  Iohn 15. 5.
• t 1.517

  Iam. 3. 17, 18.
• u 1.518

  Iudg. 9. 13.
• * 1.519

  Iohn 15. 8.
• x 1.520

  Rom. 7. 21.
• * 1.521

  Doctr. It is lawfull to make resem∣blances be∣tweene things earthly and heauenly.
• * 1.522

  Vse.
• y 1.523

  1 Thess. 2.
• * 1.524

  Habeo in abscon∣dito quoddam ossum. Sic enim potius lequamur. Melius est vt re∣prehendant nos Grammatici, quam non intelli∣gant popul. Aug. in Ps. 138.
• z 1.525

  Mark. 4. 33.
• * 1.526

  Iohn 16. 12.
• * 1.527

  See my expo∣sition on the Parable of the Prodigall, pag. 13, 14.
• * 1.528

  Ʋse 2.
• * 1.529

  Doct. Things earthly should teach vs things heauen∣ly.
• a 1.530

  Psal. 8. 3, 4.
• b 1.531

  Psal. 19. 1.
• c 1.532

  Ier. 8. 7.
• d 1.533

  Isay 1. 2.
• e 1.534

  Pro. 6. 6.
• f 1.535

  Ier. 14. 4.
• g 1.536

  Mat. 13. 3.
• h 1.537

  1 Cor. 15. 37.
• i 1.538

  Mat. 13. 25.
• * 1.539

  Vers. 45.
• k 1.540

  Mat. 7. 9, 10.
• l 1.541

  Psal. 123. 2.
• m 1.542

  Matth. 25. 27.
• n 1.543

  Luk. 16. 8, 9.
• o 1.544

  Matth. 24. 43.
• * 1.545

  Vse 1.
• * 1.546

  Gen. 2. 19, 20.
• * 1.547

  Numb. 22. 28.
• * 1.548

  Nos aper auditu praecellit, aranea tactu, Vultur odoratu, lynx vi∣su, simia gustu.
• * 1.549

  Vse 2.
• * 1.550

  Du Bartas, 1.
• * 1.551

  Day 1. Weeke.
• * 1.552

  Hab. 2. 2.
• * 1.553

  Rom. 1. 20.
• * 1.554

  Vniuersus mun∣dus nihil aliud est quàm Deus ex∣plicatus. Cusan. Iob 12. 7, 8.
• * 1.555

  Rom. 1. 20, -28.
• * 1.556

  Isay 1. 5.
• * 1.557

  Oneramus Asi∣num & non cu∣rat quia Asinus est. At si in ig∣nem impellere, si in foucam prae∣cipitare velis, ca∣uet quantum po∣test, quia vitam amat & mortem timet. Bern. de diuers. 12.
• * 1.558

  Vse 3.
• * 1.559

  Text.
• * 1.560

  Doctr. God is the Churches Hus∣bandman.
• p 1.561

  Isay 27. 3.
• q 1.562

  1 Cor. 3. 9.
• r 1.563

  Matth. 15 3.
• s 1.564

  Iohn 15. 1.
• * 1.565

  Quest.
• t 1.566

  Ier. 1. 10.
• u 1.567

  Luke 13. 7.
• * 1.568

  Resp.
• * 1.569

  1 Pet. 5. 3.
• x 1.570

  1 Cor. 3. 9.
• y 1.571

  Matth. 20. 8.
• * 1.572

  Ʋse 1.
• z 1.573

  Gen. 2. 8.
• a 1.574

  & 4. 2.
• b 1.575

  Dod on Prou. 12. vers. 11.
• * 1.576

  Vse 2.
• c 1.577

  Cant. 8. 13.
• d 1.578

  Deut. 32. 10, 11, 12.
• * 1.579

  Vse 2.
• e 1.580

  Prou. 24. 30, 31.
• f 1.581

  Iob 31. 40.
• * 1.582

  Ʋse 3.
• * 1.583

  Terra quia te∣ritur.
• m 1.584

  Heb. 12. 11.
• * 1.585

  Vse 4.
• * 1.586

  Text.
• * 1.587

  Doct. The Church is Gods inheri∣tance.
• n 1.588

  Deut. 9. 26, 29.
• o 1.589

  Cap. 32. 9.
• p 1.590

  1 Sam. 10. 1.
• q 1.591

  1 Sam. 26. 19.
• r 1.592

  2 Sam. 20. 19.
• s 1.593

  Psal. 74. 2.
• t 1.594

  Psal. 28. 9.
• u 1.595

  Isai. 19. 25. Reade Psal. 33. 12. & 78 70, 71. & 79. 1, 13. & 94. 5. & 106. 5, 40. Is. 47. 6. Ier. 2. 7. & 3. 19. & 12. 7. 1 Pet. 5. 3.
• * 1.596

  Ʋse 1.
• * 1.597

  Ʋse 2.
• * 1.598

  1 Cor. 6. 19, 20.
• * 1.599

  Vse 3.
• x 1.600

  1 King. 21. 2, 3.
• y 1.601

  Leuit. 25. 25.
• z 1.602

  Cap. 1. ver. 5.
• * 1.603

  Doct. A true Church may be cor∣rupted with er∣ror & idolatry.
• a 1.604

  1 Sam. 2. 24. 29.
• b 1.605

  Ver. 12.
• c 1.606

  Exod. 32. 11.
• * 1.607

  Vers. 7, 8.
• d 1.608

  Isay 1. 21, 22, 29. & 2. 6, 8. & 65. 11. Cap. 1. 3.
• e 1.609

  Mat. 23. 37.
• f 1.610

  Mat. 5. 21.
• g 1.611

  Iohn 2. 14.
• h 1.612

  Mat. 4. 5. & 27. 53.
• i 1.613

  1 Cor. 1. 1, 2. Cap. 5. 1.
• * 1.614

  2 Cor. 12. 20, 21.
• k 1.615

  Reuel. 2. & 3.
• * 1.616

  Vse 1.
• l 1.617

  See a little booke set forth by the Separa∣tists of the con∣fession of their faith.
• m 1.618

  Bucer. Martyr. Fag••••••. Caluin. Beza. Bullinger. Zanchius. Iunius. Rollock.
• n 1.619

  In the commi∣nation.
• o 1.620

  Cant. 8. 9.
• p 1.621

  Heb. 〈…〉〈…〉.
• * 1.622

  Quest.
• * 1.623

  Answ.
• q 1.624

  1 Cor. 3. 12.
• r 1.625

  Gal. 1. 2.
• s 1.626

  2 Tim. 3. 8.
• * 1.627

  Doctr. The Church of God is but one.
• t 1.628

  Cant. 6. 8.
• u 1.629

  1 Cor. 12. 12.
• * 1.630

  Iohn 10. 16.
• * 1.631

  Reason.
• x 1.632

  Ephes. 4. 4, 5.
• y 1.633

  Haruaeus de potest. Papae cap. 23. See B. Iewels defence of Apo∣log. fol. 610.
• * 1.634

  Ʋse.
• z 1.635

  1 Cor. 12. 26.
• a 1.636

  1 Pet. 4. 10.
• b 1.637

  1 Thess. 4. 11.
• * 1.638

  Vse 2.
• c 1.639

  1 Cor. 3. 3.
• d 1.640

  2 Sam. 22. 3. Psal. 75. 4, 5. Luk. 1. 69.
• e 1.641

  Iob 29. 6.
• * 1.642

  Muscul. in loc.
• * 1.643

  Doctr. God is no way wanting in any point of good husbandrie for his Churches good.
• f 1.644

  Isay 27. 2, 3.
• * 1.645

  Calu. & Musc. in loc.
• g 1.646

  Iohn 15. 2.
• h 1.647

  Luke 13. 8.
• i 1.648

  Heb. 6. 7.
• * 1.649

  Reas. 1.
• * 1.650

  Reas. 2.
• k 1.651

  Iohn 15. 8.
• l 1.652

  Matth. 5. 16.
• l 1.653

  Phil. 1. 11.
• * 1.654

  Ʋse 1.
• m 1.655

  Cant. 2. 2.
• * 1.656

  Vse 2.
• * 1.657

  Ʋse 3.
• n 1.658

  Deut. 32. 2.
• o 1.659

  Mat. 13. 31, 32.
• p 1.660

  Iohn 15. 2.
• * 1.661

  Vse 4.
• * 1.662

  Damasc. Papa, epist. 4. Dist. 78.
• q 1.663

  Caluin. & Vr∣sia. in loc. Theologia symbo∣lica non est argu∣mentatina.
• * 1.664

  Bacchus amat colles, Aqu••••••em & ••••igora sylua.
• * 1.665

  Doctr. God often gi∣ueth the fat of the earth to his Church for a possession.
• r 1.666

  Psal. 23. 5.
• s 1.667

  Gen. 13. 7. & 24. 35. Iob 1. 1, 2, 3. & 31. 24, 25.
• t 1.668

  Matth. 27. 57. Marke 15. 43. Luke 23. 50. Luke 8. 3.
• u 1.669

  1 Cor. 1. 26.
• * 1.670

  Esal. 112. 1. 3.
• x 1.671

  Esay 60. 11.
• * 1.672

  Reas. 1. 2.
• * 1.673

  3.
• * 1.674

  Vse 1.
• y 1.675

  Matth. 6. 24. Chrysost. Aret. in loc.
• z 1.676

  Aug. in Psal. 9. Ser. 1. tom. 10.
• * 1.677

  Vse 2.
• a 1.678

  Prou. 3. 16. Sunt Dei dona, ergo in se bona, Aug. epist. 70. ad Bonif. Ne putentur ma∣la, dantur & bo∣nis; ne putentur summa bona, dan∣tur & malis.
• b 1.679

  Quid facit sub tunica poenitentis regius animus? Hier.
• c 1.680

  Luke 16. 9.
• * 1.681

  Obiect.
• d 1.682

  Matth. 13. 22. Resp. Crimen non est in rebus, sed in vsu agentis. Bern.
• * 1.683

  Doct. Gods Church is strongly fen∣ced from the rage of their enemies.
• e 1.684

  Iob 1. 10.
• f 1.685

  Exod. 14. 22.
• g 1.686

  Psal. 103. 20.
• h 1.687

  Psal. 34. 7.
• i 1.688

  Psal. 91. 11.
• k 1.689

  Esay 62.
• l 1.690

  Zach. 2. 5.
• m 1.691

  Isay 4. 6.
• n 1.692

  Psal. 18. 2.
• * 1.693

  Reason.
• o 1.694

  Zach. 2. 8.
• * 1.695

  Vse 1.
• p 1.696

  Psal. 2. 1.
• * 1.697

  Vse 2.
• q 1.698

  2 King. 6. 17.
• r 1.699

  Psal. 23. 4.
• s 1.700

  Exod. 14. 19.
• * 1.701

  Vers. 14.
• t 1.702

  Psal. 44. 2.
• * 1.703

  Doct. Toleration of Idolatry, is not for the Chur∣ches safety.
• u 1.704

  Deut. 13. & seq.
• * 1.705

  Deut. 29. 18.
• x 1.706

  Leuit. 19. 19.
• y 1.707

  Deut. 22. 10.
• * 1.708

  Haec ad literam videntur esse ri∣dicula. Ordm. gloss. in Leuit.
• z 1.709

  Reuel. 2. 6.
• a 1.710

  Reuel. 2. 14.
• b 1.711

  Reuel. 2. 20.
• c 1.712

  Ios. 23. 13. Iudg. 2. 1.
• * 1.713

  Reason 1.
• d 1.714

  Reuel. 3. 16.
• e 1.715

  1 King. 18. 21.
• * 1.716

  Reason 2.
• f 1.717

  Cor. 5. 6.
• * 1.718

  Vse 1.
• * 1.719

  Ʋse 2.
• g 1.720

  Ephes. 6.
• h 1.721

  Tit. 1.
• i 1.722

  Matth. 16. 19.
• k 1.723

  1 Cor. 5. 5.
• l 1.724

  1 Cor. 16. 22.
• m 1.725

  1 Cor. 5. 5.
• n 1.726

  2 Tim. 2. 17.
• * 1.727

  Verbum infor∣mans, virga re∣formans.
• o 1.728

  Rom. 13. 4.
• p 1.729

  Psal. 101. 8.
• q 1.730

  Cant. 2. 15.
• r 1.731

  Decret. Papal. apud Grat. caus. 15. Gloss.
• s 1.732

  Alanus Cardi. & Parsonus.
• t 1.733

  Simancha Epis. Pacens. Instit. Cath. tit. 46. §. 73.
• u 1.734

  Simanch. Instit. Gregor. 13.
• * 1.735

  Simanch. quo sup. tit. 46. §. 74. & Alan. Card.
• x 1.736

  Apud Grat. gloss. in Decret. lib. 5. ex Decret. Greg. 9. Caus. 23. q. 8.
• y 1.737

  Bellar. lib. 5. de Rom. Pontif. cap. 6. 7. & 4.
• z 1.738

  Simanch. Instit. Cathol. cap. 45. Sect. 13.
• a 1.739

  Paulus Winde∣bek in deli••. de haeret. extirp. pag. 414.
• b 1.740

  Card. Tol. lib. 4. 〈…〉〈…〉 cap. 21.
• c 1.741

  Doct. Kings Sermon at White-Hall, Nouemb. 5. Anno. 1608.
• d 1.742

  Zozom. lib. 7. cap. 7.
• e 1.743

  Gen. 35. 2.
• f 1.744

  Psal. 101.
• g 1.745

  Prayers ap∣pointed for the first of Nouem∣ber, the first af∣ter the second Lesson.
• h 1.746

  Psal. 16. 2. 4.
• * 1.747

  Doctr. The godly are the 〈…〉〈…〉.
• n 1.748

  Psal. 〈…〉〈…〉.
• o 1.749

  Prou. 12. 26.
• p 1.750

  Isay 4. 5.
• * 1.751

  Reason.
• q 1.752

  1 Pet. 2. 9.
• r 1.753

  1 Iohn 3. 9.
• s 1.754

  2 Cor. 6. 18.
• t 1.755

  Coloss. 3. 6.
• u 1.756

  Hos. 10. 9.
• * 1.757

  Ephes. 2. 3.
• x 1.758

  1 Sam. 26. 16.
• y 1.759

  Iohn 8. 44. &
• z 1.760

  17. 2.
• a 1.761

  Matth. 23. 15.
• b 1.762

  Iohn 12. 36.
• c 1.763

  Acts 3. 25.
• d 1.764

  Rom. 9. 8.
• e 1.765

  Mark. 2. 19.
• f 1.766

  Matth. 8. 12.
• g 1.767

  Psal. 95. 3.
• h 1.768

  4. 5.
• i 1.769

  Psal. 45. 9.
• k 1.770

  vers. 13.
• l 1.771

  Heb. 2. 11.
• m 1.772

  1 Sam. 18. 23.
• n 1.773

  Reuel. 1. 6.
• o 1.774

  Psal. 34. 7. & 91. 11.
• p 1.775

  Heb. 1. 14.
• q 1.776

  Isay 49. 23.
• r 1.777

  Deut. 4. 6.
• s 1.778

  2 King. 2. 12. & 13. 14.
• t 1.779

  Reuel. 3. 5. & 19. 8.
• * 1.780

  Reuel. 2. 17.
• u 1.781

  Iohn 6. 33.
• * 1.782

  Isay 25. 6.
• x 1.783

  Matth. 6. 12. 1 Pet. 2. 24.
• y 1.784

  Coloss. 2. 14.
• z 1.785

  Rom. 5. 1.
• * 1.786

  Phil. 4. 7.
• * 1.787

  2 Cor. 5. 19.
• a 1.788

  Psal. 84. 7.
• b 1.789

  Isay
• c 1.790

  Coloss. 4. 6.
• d 1.791

  1 Pet. 1. 4.
• e 1.792

  1 Cor. 3. 22, 23.
• * 1.793

  Vse 1.
• f 1.794

  1 Cor. 4. 13.
• g 1.795

  1 Cor. 2. 8.
• h 1.796

  2 Sam. 16.
• i 1.797

  Gen. 37. 11.
• k 1.798

  Gen. 45. 4.
• l 1.799

  2 Sam. 16.
• m 1.800

  Acts 12.
• n 1.801

  3 Iohn 9.
• o 1.802

  Matth. 26. 3.
• p 1.803

  1 King. 21.
• q 1.804

  Exod. 5.
• r 1.805

  Psal. 112. 9, 10.
• * 1.806

  Vse 2.
• * 1.807

  Euseb.
• * 1.808

  Aeneas Syluius. cap. 20.
• s 1.809

  Iohn 3. 2.
• * 1.810

  Vse 3.
• t 1.811

  Cant. 1. 8.
• u 1.812

  Iudg. 8. 26.
• * 1.813

  Rom. 2. 7.
• x 1.814

  Heb. 11. 12.
• * 1.815

  Famam extende∣re factis hoc vir∣tutis opus.
• * 1.816

  Heb. 12. 16.
• * 1.817

  1 Iohn 3. 12.
• * 1.818

  Rom. 4.
• * 1.819

  Psal. 90. title.
• * 1.820

  2 Sam. 23. 1.
• a 1.821

  Ruth 4. 11.
• b 1.822

  King. 10. 29.
• * 1.823

  Vse 4.
• * 1.824

  Malach. 3. 17.
• * 1.825

  Matth. 25.
• * 1.826

  Text.
• * 1.827

  Psal. 122. 4.
• * 1.828

  Doctr. Gods worship beautifies and strengthens that place where it is set vp.
• c 1.829

  Mich. 4. 8.
• d 1.830

  1 Sam. 4. 20, 21.
• e 1.831

  Rom. 9. 4, 5.
• * 1.832

  Ios. 3. 14.
• * 1.833

  Ios. 6. 11.
• f 1.834

  1 Sam. 4. 3.
• g 1.835

  Isaiah 26. 1.
• * 1.836

  Ʋse 1.
• h 1.837

  Hest. 3. 8.
• * 1.838

  Dan. 3. 12.
• * 1.839

  Acts 17. 18. 19. 26. 24. 5.
• * 1.840

  Eccles. Hist.
• * 1.841

  1 King. 18. 17, 18.
• * 1.842

  Vse 2.
• * 1.843

  Iudg. 16. 19.
• k 1.844

  1 Sam. 4. 21.
• * 1.845

  Prou. 4. 8.
• * 1.846

  Doct. God hath his Winepresse for the pressing of his Ʋineyards grapes.
• l 1.847

  Matth. 3. 10.
• m 1.848

  Vers. 12.
• n 1.849

  Ierem. 23. 29.
• o 1.850

  Heb. 4. 12.
• p 1.851

  Ephes. 5. 13.
• q 1.852

  Deut. 8. 2.
• r 1.853

  Zach. 13. 9.
• s 1.854

  1 Pet. 4. 12, 13.
• t 1.855

  Iames 1. 3.
• u 1.856

  1 Cor. 5. 5. 2 Thess. 3. 14.
• * 1.857

  1 Tim. 5. 20.
• x 1.858

  1 Cor. 5. 6, 7.
• y 1.859

  2 Cor. 7. 11.
• * 1.860

  Ʋse.
• z 1.861

  Matth. 7. 27.
• a 1.862

  Isay 57. 20, 21.
• b 1.863

  1 Cor. 11. 19.
• c 1.864

  1 Tim. 1. 5.
• d 1.865

  1 Iohn 3. 18.
• e 1.866

  Ioel 2.
• f 1.867

  Iam. 5. 17.
• * 1.868

  De hoc liquore sae∣cla futura bibent.
• g 1.869

  Iudg. 9. 13.
• * 1.870

  Text.
• * 1.871

  Part 1.
• * 1.872

  Quest.
• * 1.873

  Answer. Zanch. de natura Dei. c. 2. quaest. 13.
• h 1.874

  Deut. 31. 20, 29.
• i 1.875

  Isay 48. 8.
• k 1.876

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.877

  Doctr. Where God hath taken paines, hee ex∣pects fruit.
• l 1.878

  Cant. 6. 11.
• m 1.879

  Matth. 21. 34.
• n 1.880

  Iohn 15. 2.
• * 1.881

  Reason.
• o 1.882

  1 Cor. 9. 7.
• * 1.883

  Ʋse 1.
• * 1.884

  Remember 88. and 1605.
• * 1.885

  Motiues to fruitfulnesse.
• * 1.886

  1
• * 1.887

  2
• p 1.888

  Psal. 1. 3.
• q 1.889

  Deut. 28. 2-10
• r 1.890

  Gen. 49. 22.
• s 1.891

  Cap. 39. 23.
• t 1.892

  Rom. 8. 28.
• u 1.893

  Verse 35.
• * 1.894

  Fox Martyr. Fol. 1492.
• x 1.895

  Gal. 5. 22, 23.
• y 1.896

  Rom. 8. 1.
• z 1.897

  Psal. 143. 2.
• * 1.898

  Luke 1. 74.
• a 1.899

  Heb. 2. 15.
• b 1.900

  Isay 1. 19.
• c 1.901

  Mal. 3. 17.
• d 1.902

  Rom. 5. 3.
• e 1.903

  Act. 16. 25.
• f 1.904

  Luke 13. 7.
• g 1.905

  Iohn 15.
• h 1.906

  Vers. 8.
• i 1.907

  Vers. 16.
• * 1.908

  Vers. 2.
• k 1.909

  Luke 3. 10.
• * 1.910

  Cap. 10. 25.
• * 1.911

  Directions how to grow fruitfull.
• l 1.912

  Psal. 1. 3.
• m 1.913

  Mat. 12. 33.
• n 1.914

  Cap. 7. 16.
• * 1.915

  Vers. 18.
• o 1.916

  Heb. 6. 8.
• p 1.917

  Luke 23. 39.
• q 1.918

  Rom. 7. 4.
• * 1.919

  Non praecedunt iustificandum, sed sequuntur iustificatum. August.
• r 1.920

  Matth. 7.
• s 1.921

  Ezek. 47. 12.
• t 1.922

  Isay 44. 4.
• u 1.923

  Ezek. 17. 5.
• * 1.924

  Psal. 1. 3.
• x 1.925

  Iob 8. 11.
• y 1.926

  Luke 8. 6.
• z 1.927

  Heb. 6. 7.
• a 1.928

  Hos. 2. 21.
• b 1.929

  Iohn 15. 5.
• c 1.930

  Wards Life of Faith.
• d 1.931

  Iames 1. 5. 3. 17.
• e 1.932

  Luke 13. 6, 7.
• f 1.933

  Luke 13.
• * 1.934

  Obiect.
• * 1.935

  Answ.
• g 1.936

  Matth. 21. 19.
• * 1.937

  Properties of good fruit.
• h 1.938

  Psal. 1. 3.
• i 1.939

  Supererogatio quasi super id quod erogatur. Rhem. Annot. on Luke 10. 35. 2. Cor. 8. 14. 1 Cor. 9. 16.
• k 1.940

  Luke 17. 10.
• * 1.941

  Illa intrauit pro se, & ••••.
• l 1.942

  Gal. 6. 4.
• m 1.943

  Hab. 2. 4.
• n 1.944

  2 Cor. 5. 10. Luke 16. 2.
• * 1.945

  Preuention.
• o 1.946

  Matth. 7.
• p 1.947

  Phil. 1. 27.
• q 1.948

  Gal. 5. 22, 23.
• r 1.949

  Ephes. 5. 3, 4.
• s 1.950

  Non quos Deus feeit, sed quos dia∣bolus infecit. Cypri.
• t 1.951

  Nehem. 6. 11.
• * 1.952

  Vers 9.
• u 1.953

  Psal. 1. 3.
• * 1.954

  Eccles. 3. 1.
• * 1.955

  Quest.
• * 1.956

  Answer.
• x 1.957

  Eccles. 12. 1.
• y 1.958

  Eccles. 5. 1.
• z 1.959

  Hos. 6. 4.
• a 1.960

  7. 8.
• c 1.961

  Esay 27. 9.
• d 1.962

  Phil. 4. 8.
• e 1.963

  John 2. 5.
• f 1.964

  Exod. 19. 8. & 24. 3. 7.
• g 1.965

  See Master Sampsons Pre∣face to Brad∣fords Sermon of repentance.
• h 1.966

  Luke 8▪ 15.
• i 1.967

  Psal. 92. 14.
• k 1.968

  Psal. 1. 3.
• l 1.969

  Heb. 4. 1.
• m 1.970

  Ezek. 18. 24.
• n 1.971

  2 Pet. 2. 21.
• o 1.972

  Reuel. 2. 10.
• p 1.973

  Rom. 2. 7.
• q 1.974

  Luke 22. 24.
• r 1.975

  Hebr. 6. 7.
• s 1.976

  Vers. 8.
• * 1.977

  Vse. 2.
• t 1.978

  2 Pet. 2. 3.
• u 1.979

  Matth. 25.
• * 1.980

  Matth. 3. 10.
• * 1.981

  Deut. 32. 32.
• y 1.982

  Matth. 24. 38.
• * 1.983

  Ʋse 3.
• z 1.984

  Hebr. 6. 7.
• a 1.985

  Eccles. 9. 7.
• * 1.986

  Text.
• * 1.987

  Doct. The wicked make an vn∣gratefull re∣turne to God for his sauours.
• b 1.988

  Deut. 32. 10-18
• c 1.989

  Ʋerse 6.
• d 1.990

  Isay 1. 2, 3, 4.
• * 1.991

  Ʋse.
• * 1.992

  Siccitas dat lu∣tum, imbres pul∣uerem. Plin.
• * 1.993

  Vse 2.
• e 1.994

  Psal 35. 12.
• * 1.995

  Doct. The wicked di∣uert the means of their saluati∣on to their confusion.
• f 1.996

  R••••. 1. 16.
• g 1.997

  2 Cor. 2. 16.
• h 1.998

  1 Cor. 11. 29.
• i 1.999

  1 Pet. 2. 6.
• k 1.1000

  Verse 8. 1 Cor. 1. 23.
• * 1.1001

  Reason.
• l 1.1002

  Tit. 1. 16.
• * 1.1003

  Vse 1.
• m 1.1004

  Rom. 8. 28.
• * 1.1005

  Ʋse 2.
• n 1.1006

  Rom. 11. 10.
• o 1.1007

  Eccles. 7. 11.
• * 1.1008

  Ʋse 3.
• p 1.1009

  Esay 55. 10, 11.
• q 1.1010

  Hebr. 4. 12.
• r 1.1011

  Act. 13. 7, 8.
• s 1.1012

  Act. 17. 4, 5.
• t 1.1013

  Iohn 6. 66.
• u 1.1014

  Ʋerse 68.
• * 1.1015

  Exod. 4. 3.
• x 1.1016

  Baaschim, Vuas putridas, seu foetidas. Moller. in loc. Acerbas ac in∣suaues. Vatab.
• * 1.1017

  Doctr. The fruit of disobedience is a wilde and stinking fruit.
• y 1.1018

  Deut. 32. 32, 33.
• z 1.1019

  Gen. 13. 10.
• a 1.1020

  Zeph. 2. 9.
• b 1.1021

  Ioseph. de bello Iudaic.
• c 1.1022

  August. de Civ. Dei. Hieron. in Ezech.
• d 1.1023

  Isay 1. 11, 12, 13, 14.
• e 1.1024

  Exo. 30. 34, 35.
• f 1.1025

  Amos 2. 13.
• g 1.1026

  Hab. 2. 13.
• h 1.1027

  Isay 7. 13.
• * 1.1028

  Reas.
• * 1.1029

  Vse 1.
• i 1.1030

  Rom. 8. 8.
• k 1.1031

  Prou. 15. 8.
• l 1.1032

  Vers. 9.
• m 1.1033

  Esay 66. 3.
• * 1.1034

  Ʋse 2.
• * 1.1035

  Omnis malitia eructat sumum.
• * 1.1036

  Non odit peccatū diaboli causa, sed diabolum peccati causa.
• n 1.1037

  2 Cor. 7. 1.
• * 1.1038

  Text.
• * 1.1039

  Vers. 3.
• * 1.1040

  Expos.
• * 1.1041

  Singulariter lo∣quitur, postulans non simpliciter omnes, sed & vnumquemque. Muscul.
• * 1.1042

  Imò viri Iebudae singuli.
• o 1.1043

  Psal. 48. 1, 8.
• p 1.1044

  Iohn 7. 24.
• q 1.1045

  1 Cor. 14. 29.
• * 1.1046

  Doctr. Gods procee∣dings against sinners is with meekensse and much mild∣nesse.
• r 1.1047

  Gen. 3. 9, 11.
• s 1.1048

  Gen. 4. 9.
• t 1.1049

  Iohn 18. 23.
• u 1.1050

  Matth. 26. 50.
• * 1.1051

  Matth. 22. 11.
• * 1.1052

  Reason.
• * 1.1053

  Matth. 22. 12. Ʋse 1.
• y 1.1054

  Psal. 141. 5.
• z 1.1055

  Rom. 12. 1.
• a 1.1056

  2 Cor. 5. 20.
• b 1.1057

  2 Cor. 10. 1.
• c 1.1058

  Iosu. 7. 19.
• d 1.1059

  Hos. 1. 4.
• e 1.1060

  Gal. 6. 1.
• f 1.1061

  Cap. 5. 23.
• g 1.1062

  2 Tim. 2. 29.
• * 1.1063

  Quest.
• * 1.1064

  Answ.
• h 1.1065

  Matth. 5.
• i 1.1066

  Matth. 23.
• * 1.1067

  Vse 2.
• k 1.1068

  1 Cor. 11. 31.
• * 1.1069

  Vse 3.
• l 1.1070

  Psal. 103. 8.
• * 1.1071

  Text.
• * 1.1072

  Doctr. God is content to submit his courses vnto scanning, &c.
• m 1.1073

  Isay 1. 18.
• n 1.1074

  Ier. 2. 9.
• o 1.1075

  Mich. 6. 1, 2.
• * 1.1076

  Reas.
• p 1.1077

  Ps. 51. 4.
• * 1.1078

  Obiect.
• q 1.1079

  Rom. 9. 10.
• * 1.1080

  Answer.
• * 1.1081

  Vse 1.
• r 1.1082

  Rom. 11. 33.
• * 1.1083

  Vse 2.
• s 1.1084

  Iohn 3. 20.
• t 1.1085

  Iob 9. 1, 2, 3.
• u 1.1086

  Cap. 23. 3, 4.
• * 1.1087

  Cap. 40. 2.
• x 1.1088

  Cap. 42. 1, 2.
• y 1.1089

  1 Sam. 3. 18.
• z 1.1090

  Psal. 119.
• * 1.1091

  Text.
• a 1.1092

  Isay 1. 2.
• b 1.1093

  Mica. 6. 1, 2.
• * 1.1094

  Doctr. God will fetch witnesse from his aduersaries owne conscien∣ces, for the iu∣stifying his proceedings.
• c 1.1095

  Hos. 6. 4.
• d 1.1096

  Matth. 21. 40.
• e 1.1097

  Exod. 9 27.
• f 1.1098

  Iudg. 1. 7.
• g 1.1099

  Matth. 27. 4.
• h 1.1100

  Tit. 3. 11.
• * 1.1101

  Vse 1.
• * 1.1102

  Conscientia mille testes.
• * 1.1103

  Quid tibi pro∣dest non habere conscium habenti conscientiam?
• * 1.1104

  Vse 2.
• i 1.1105

  1 Cor. 11. 31.
• k 1.1106

  Acts and Monum.
• * 1.1107

  Vse 3.
• l 1.1108

  Ephes. 5. 1.
• m 1.1109

  2 Cor. 4. 2.
• n 1.1110

  1 Sam. 24. 18. & 26. 21.
• o 1.1111

  Dan. 3. 26.
• p 1.1112

  2 Sam. 6. 22.
• * 1.1113

  Text.
• * 1.1114

  Doct. Sin is a make-bate betweene God and man.
• q 1.1115

  Hosea 4. 1, 2.
• r 1.1116

  Isay 13. 19.
• s 1.1117

  Gen. 19. 24.
• t 1.1118

  Ezek. 16. 49.
• u 1.1119

  Zeph. 2. 9.
• * 1.1120

  Reuel. 1. & 2. & 3.
• x 1.1121

  Iude 6.
• y 1.1122

  Gen. 3. 22.
• z 1.1123

  Deut. 32. 51, 52.
• a 1.1124

  1 Cor. 6. 9.
• * 1.1125

  Reuel. 21.
• * 1.1126

  Vse 1.
• b 1.1127

  2 King 9. 22.
• c 1.1128

  Isay 57. 21.
• d 1.1129

  2 Cor. 6. 14.
• e 1.1130

  Matth. 5. 25.
• f 1.1131

  1 Sam. 2. 25.
• g 1.1132

  Eccles. 6. 10.
• * 1.1133

  Ʋse 2.
• h 1.1134

  Iosua 7. 8-13.
• i 1.1135

  Ionah 1. 15.
• * 1.1136

  Ʋse 3.
• k 1.1137

  Rom. 11. 20.
• l 1.1138

  Ierem. 22. 24.
• * 1.1139

  Text.
• m 1.1140

  Gen. 3. 9.
• n 1.1141

  Verse 11.
• o 1.1142

  Moller. in loc.
• p 1.1143

  Calu. in loc.
• * 1.1144

  Obiect.
• q 1.1145

  1 Cor. 3.
• * 1.1146

  Resp. 1.
• * 1.1147

  Loquitur de suffi∣cientia externorū mediorum, non internae gratiae. Hieron. & Vrsin. Simul pluit Do∣minus super sege∣tes & super spi∣nas: sed segeti pluit ad horreum, spinis ad ignem; & tamen vna est pluvia. August. de benedict. Esau & Iacob.
• r 1.1148

  Matth. 8. 2.
• * 1.1149

  Resp. 2.
• * 1.1150

  Doctr. God cannot any way be charged with mans barren∣nesse.
• s 1.1151

  Isai. 65. 2.
• t 1.1152

  Ier. 44. 4, 5.
• u 1.1153

  Hos. 12. 10.
• * 1.1154

  Matth. 23. 37.
• x 1.1155

  Ʋoluntas signi, not voluntas be∣neplaciti.
• y 1.1156

  Vers. 34.
• z 1.1157

  Acts 7. 51.
• a 1.1158

  Exod. 7. 3. & 10. 27.
• * 1.1159

  Obiect.
• b 1.1160

  Isai. 6. 10. & 63. 17.
• * 1.1161

  Resp. 1.
• c 1.1162

  Psal. 81. 12.
• * 1.1163

  Pharaoh seipsum indurauit libero arbitrio: Deus indurauit Phara∣onem iusto iudi∣cio. Aug.
• d 1.1164

  Non inducen∣do malitiam, sed subtrahendo gra∣tiam. Aquin.
• * 1.1165

  Ʋse 1.
• * 1.1166

  Vse 2.
• e 1.1167

  Rom. 9. 19.
• f 1.1168

  Gen. 3. 12.
• * 1.1169

  Obiect. 1.
• * 1.1170

  Resp.
• g 1.1171

  Luke 4. 26, 27.
• * 1.1172

  Obiect. 2.
• * 1.1173

  Resp.
• h 1.1174

  Hos. 13.
• * 1.1175

  Doct. The wicked will still conti∣nue wicked, notwithstan∣ding all means to the con∣trarie.
• i 1.1176

  Isay 26. 10.
• k 1.1177

  Ier. 2. 30, 31.
• l 1.1178

  Cap. 5. 3.
• m 1.1179

  Amos 4. 6.
• * 1.1180

  Vse.
• * 1.1181

  Meanes that should keepe vs from sinne.
• * 1.1182

  1. Ʋowes.
• n 1.1183

  Eccles. 5. 4, 5.
• o 1.1184

  Iuste exigitur ad soluendum, qui non cogitur ad vouendum. Bern.
• * 1.1185

  2. Checke of Conscience.
• p 1.1186

  Ephes. 4. 18, 19.
• q 1.1187

  Rom. 1. 21, 26.
• * 1.1188

  3. Correcti∣ons.
• r 1.1189

  Hos. 2. 6.
• s 1.1190

  2 Chron. 28. 22.
• t 1.1191

  Ier. 6. 29, 30.
• * 1.1192

  4. The Word.
• u 1.1193

  Rom. 1. 18.
• * 1.1194

  Psal. 50. 16.
• x 1.1195

  Iohn 3. 19.
• y 1.1196

  Iohn 15. 22.
• z 1.1197

  Coloss. 3. 16.
• a 1.1198

  Amos 4. 6. 11.
• b 1.1199

  Isay 1. 1.
• b 1.1200

  Ier. 1. 1.
• b 1.1201

  Hos. 1. 1.
• c 1.1202

  Acts 2. 41.
• * 1.1203

  Text.
• * 1.1204

  Doct. God grieues when the meanes of mans good is despised.
• d 1.1205

  Gen. 6. 3.
• e 1.1206

  Vers. 6.
• f 1.1207

  Hos. 6. 4.
• g 1.1208

  Luke 19. 42.
• * 1.1209

  Reason.
• * 1.1210

  Ʋse 1.
• h 1.1211

  Isay 24. 16.
• i 1.1212

  Ier. 4. 19.
• k 1.1213

  Cap. 9. 1.
• l 1.1214

  Cap. 13. 17.
• m 1.1215

  2 Pet. 2. 7, 8.
• n 1.1216

  1 Sam. 16. 2.
• o 1.1217

  Psal. 119. 139.
• p 1.1218

  Ezra 10. 1.
• q 1.1219

  Phil. 3. 18.
• r 1.1220

  Iudg. 5.
• * 1.1221

  Vse 2.
• s 1.1222

  Lament. 1. 12.
• t 1.1223

  Prou. 14. 9.
• * 1.1224

  Ʋse 3.
• * 1.1225

  Text.
• * 1.1226

  Vers. 5.
• * 1.1227

  Diuision.
• * 1.1228

  Exposition.
• u 1.1229

  Psal. 80. 12.
• * 1.1230

  Deut. 31. 17.
• x 1.1231

  Psal. 80. 13.
• * 1.1232

  Idem alijs atque alijs verbis his dicit. Mus. in. loc.
• y 1.1233

  Isa. 6. 11, 12.
• z 1.1234

  Isai. 1. 5.
• * 1.1235

  Moller. in loc.
• * 1.1236

  Musculus in loc.
• a 1.1237

  Luke 21. 24.
• b 1.1238

  Heb. 6. 8.
• c 1.1239

  Rom. 13. 13.
• d 1.1240

  Matth. 13.
• e 1.1241

  1 Pet. 1. 1.
• * 1.1242

  Vers. 2.
• * 1.1243

  Cald. Paraph. & Hect. Pint.
• f 1.1244

  Deut. 32. 2.
• g 1.1245

  Ezek. 21. 2.
• h 1.1246

  Amos 7. 16.
• i 1.1247

  Mic. 2. 6.
• * 1.1248

  Text.
• * 1.1249

  Doct. God doth warne before he smite.
• k 1.1250

  Amos 3. 7.
• l 1.1251

  Heb. 11. 7.
• m 1.1252

  2 Pet. 2. 5.
• n 1.1253

  2 Pet. 2. 8.
• o 1.1254

  Exod. 8. 2. 21. & 9. 3. 14. 19. & 10. 4.
• p 1.1255

  Ionah 3. 4.
• q 1.1256

  Matth. 23. 37.
• * 1.1257

  Reason 1.
• r 1.1258

  Exo. 19. 20.
• * 1.1259

  Reason 2.
• s 1.1260

  Iohn 15. 22.
• * 1.1261

  Ʋse 1.
• * 1.1262

  Vse 2.
• * 1.1263

  Diuers waies God forewar∣neth vs of ven∣geance.
• * 1.1264

  1. By the mini∣stery of his ser∣uants.
• t 1.1265

  2 Chron. 36. 15, 16.
• u 1.1266

  Zach. 1. 5.
• * 1.1267

  2. By signes in the heauens.
• * 1.1268

  Amos 1. 1.
• * 1.1269

  Zach. 14. 5.
• * 1.1270

  Ioseph. de Bell. Iud. lib. 7. cap. 12.
• * 1.1271

  Matth. 24. 32.
• * 1.1272

  3. By lesser iudgements.
• x 1.1273

  Amos 4. 8.
• y 1.1274

  Matth. 24. 6. 8.
• * 1.1275

  4. By the death of the godly.
• z 1.1276

  Isay 3. 1, 2, 3.
• a 1.1277

  Cap. 57. 1.
• b 1.1278

  2 King. 22. 20.
• * 1.1279

  Cap. 57. 1.
• c 1.1280

  Amos 4.
• * 1.1281

  This present yeere 1622. on August 19.
• * 1.1282

  As appeares in that relation of the tempest which hapned in Deuon; the yeere and mo∣neth aforesaid, which is in Print.
• * 1.1283

  Perk. Exhort. to Repent.
• d 1.1284

  Mich. 6. 9.
• e 1.1285

  Prou. 22. 3.
• f 1.1286

  Luke 19. 41.
• g 1.1287

  2 Cor. 2. 9.
• * 1.1288

  Text.
• * 1.1289

  Doctr. God is of a pa∣tient and for∣bearing na∣ture.
• h 1.1290

  Isay 65. 2.
• i 1.1291

  Gen. 19. 1. 23.
• k 1.1292

  Ion. 3. 4.
• l 1.1293

  Luke 13. 7.
• m 1.1294

  Act. 13. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.1295

  Gen. 6. 3.
• * 1.1296

  1 Pet. 3. 20.
• o 1.1297

  Gen. 15. 16.
• p 1.1298

  Acts 14. 16.
• q 1.1299

  Exod. 34. 6.
• * 1.1300

  Reason 1.
• r 1.1301

  2 Chron. 36. 14, 15.
• * 1.1302

  Reas. 2.
• s 1.1303

  Psal. 103. 10, 14.
• * 1.1304

  2 Pet. 3. 9.
• * 1.1305

  Reas. 3.
• * 1.1306

  Reas. 4.
• u 1.1307

  Gen. 15. 16.
• * 1.1308

  Vse 1.
• * 1.1309

  Ierem. 12. 1.
• * 1.1310

  Non ille amisit prouidentiam, aut amisit potentiam, sed patentiam ex∣ercet suam, dum poenitentiam ex∣pectat tuam. Au∣gust.
• x 1.1311

  Psal. 50.
• * 1.1312

  Vse 2.
• * 1.1313

  Vse 3.
• y 1.1314

  Eccles. 8. 11.
• z 1.1315

  Verse 12, 13.
• a 1.1316

  Luke 13. 6.
• b 1.1317

  Gen. 15. 16.
• * 1.1318

  Lento gradu ad vindictam sui.
• c 1.1319

  Matth. 24. 2.
• d 1.1320

  1 Sam. 15. 32.
• * 1.1321

  Patientia laesa ••it faeror.
• * 1.1322

  Vse 4.
• e 1.1323

  Rom. 2. 4.
• f 1.1324

  Psal. 130. 4.
• g 1.1325

  Hos. 3. 5.
• i 1.1326

  Gen. 39. 8.
• * 1.1327

  Vse 5.
• k 1.1328

  Luke 9. 54.
• l 1.1329

  2 Tim. 2. 25.
• m 1.1330

  Socrates.
• n 1.1331

  Matth. 18. 22.
• * 1.1332

  Vse 6.
• o 1.1333

  Ier.
• p 1.1334

  Luke 15.
• * 1.1335

  Text.
• * 1.1336

  Doctr. Gods hand is in all afflicti∣ons that doe befall vs.
• q 1.1337

  Iob 5. 6.
• r 1.1338

  Esay 45. 7.
• s 1.1339

  Esay 28. 21.
• t 1.1340

  1 Sam. 2. 6, 7.
• u 1.1341

  Deut. 32. 39.
• * 1.1342

  Amos 3. 6.
• x 1.1343

  Hos 6. 1.
• y 1.1344

  1 Pet. 5. 6.
• z 1.1345

  Gen. 45. 8.
• a 1.1346

  2 Sam. 16. 10.
• b 1.1347

  Iob 1. 21.
• * 1.1348

  Reas.
• c 1.1349

  Matth. 10. 29.
• * 1.1350

  Obiect.
• * 1.1351

  Resp.
• * 1.1352

  God hath a hand in those euils which are inflicted by wicked instru∣ments.
• d 1.1353

  Acts 2. 28.
• * 1.1354

  1. In ordaining them.
• * 1.1355

  2. In ordering them: as
• * 1.1356

  1. In regard of the time.
• e 1.1357

  Iohn 7. 30.
• f 1.1358

  Exod. 12. 41.
• g 1.1359

  Dan. 9. 2. 21, 23.
• h 1.1360

  Reuel. 2. 10.
• * 1.1361

  2. For measure.
• i 1.1362

  Iob 1. 12.
• k 1.1363

  & 2. 6.
• l 1.1364

  Psal. 80. 5.
• * 1.1365

  3. Of their ends.
• m 1.1366

  Rom. 8. 28.
• n 1.1367

  Gen. 50. 20.
• * 1.1368

  Quest. 1.
• * 1.1369

  Answer.
• * 1.1370

  Quest. 2.
• * 1.1371

  Answ. 1.
• o 1.1372

  Isai. 10. 7.
• * 1.1373

  Vse 1.
• * 1.1374

  Te facinius, For∣tuna, Deam, coe∣lo{que} locamus. Iu∣uen. Satyr. 10.
• * 1.1375

  Vse 2.
• p 1.1376

  Psal. 39. 10.
• * 1.1377

  Quest.
• * 1.1378

  Answ.
• * 1.1379

  Vse 3.
• q 1.1380

  Hos. 6. 1.
• r 1.1381

  Iob 10. 7.
• * 1.1382

  Flectere si nequeo Superos, Ache∣ronta mouebo.
• s 1.1383

  2 King. 1.
• t 1.1384

  Psal. 50. 15.
• u 1.1385

  Psal. 123. 2.
• * 1.1386

  Vse 4.
• * 1.1387

  Iohn 19.
• * 1.1388

  Doct. God will not spare his owne people if they sinne against him.
• x 1.1389

  Lament. 1. 18. 20. & 2. 1. &c.
• y 1.1390

  Isay 64. 9, 10, 11.
• z 1.1391

  Psal. 6. 3. & 32. 4.
• a 1.1392

  Psal. 38. 2, 3.
• b 1.1393

  Psal. 116. 3.
• * 1.1394

  Reason 1.
• c 1.1395

  Psal. 51. 4.
• * 1.1396

  Reas. 2.
• d 1.1397

  1 Cor. 11. 32.
• * 1.1398

  Obiect.
• * 1.1399

  Resp.
• * 1.1400

  Vse 1.
• e 1.1401

  Psal. 50. 21.
• f 1.1402

  Iohn 17. 9.
• g 1.1403

  Ier. 25. 29.
• h 1.1404

  Cap. 49. 12.
• i 1.1405

  Luke 23. 31.
• k 1.1406

  1 Pet. 4. 17, 18
• l 1.1407

  Psal. 11. 5, 6.
• m 1.1408

  Psal. 68. 21.
• n 1.1409

  2 Thess. 1. 8, 9.
• o 1.1410

  Reuel. 6. 15, 16
• p 1.1411

  Vers 14.
• q 1.1412

  Psal. 4.
• r 1.1413

  Prou. 11. 31.
• * 1.1414

  Vse 2.
• s 1.1415

  Psal. 30. 4.
• t 1.1416

  Psal. 2. 10, 11, 12.
• * 1.1417

  Vse 3.
• u 1.1418

  Iudg. 6. 13.
• * 1.1419

  Heb. 11. 36, 37.
• x 1.1420

  Prou. 3. 10.
• y 1.1421

  Clem. Alexand.
• z 1.1422

  Heb. 12. 5,—13.
• a 1.1423

  Matth. 4. 6.
• * 1.1424

  Text.
• * 1.1425

  Doctr. The vngrate∣full abuse of Gods blessings causeth him to bring the con∣trary wants.
• b 1.1426

  Deut. 28. 47, 48.
• c 1.1427

  Hos. 4. 7.
• d 1.1428

  Ioel 1. 4, 9, 10, 11, 12.
• e 1.1429

  Luke 15. 16.
• f 1.1430

  True Conuert
• * 1.1431

  Ʋse.
• g 1.1432

  Psal. 69. 22.
• * 1.1433

  Text.
• * 1.1434

  Doctr. Sinne depri∣ueth man of Gods prote∣ction.
• h 1.1435

  Exod. 32. 25.
• i 1.1436

  2 Chro. 12. 5.
• k 1.1437

  Iudg. 2. 13, 14. & 10. 6.
• l 1.1438

  Ios. 7. 12.
• m 1.1439

  Esay 59. 1.
• * 1.1440

  Reason.
• n 1.1441

  Gen. 17. 1.
• * 1.1442

  Ʋse 1.
• o 1.1443

  Cedren. hist. pag. 542.
• * 1.1444

  Grauiores sunt inimici mores praui, quàm ho∣••••es infesti. Am∣bros. ser. 87.
• * 1.1445

  Ʋse 2.
• * 1.1446

  Ʋse 3.
• p 1.1447

  Psal. 140. 11.
• q 1.1448

  Prou. 13. 21.
• r 1.1449

  Deut. 28. 45.
• f 1.1450

  Ionah 1.
• t 1.1451

  Acts 12. 6.
• u 1.1452

  Dan. 5. 2. 5.
• * 1.1453

  2 Sam. 13. 28.
• * 1.1454

  Ʋse. 4.
• * 1.1455

  Pax populi, pa∣triaeque salus, & gloria Regni.
• x 1.1456

  Num. 14. 9.
• y 1.1457

  2 Chro. 13. 10, 11, 12.
• z 1.1458

  2 Chron. 32. 7.
• * 1.1459

  Text.
• * 1.1460

  Doctr. The wicked cannot hurt vntill God for∣sake.
• a 1.1461

  Deut. 32. 30.
• * 1.1462

  Id est, Qui sieri potuisset vt hostis vni••us perseque∣retur mille Israe∣lita••, nisi quòd, &c.
• * 1.1463

  Vatab. in loc.
• b 1.1464

  1 King. 22. vers. 22.
• c 1.1465

  Iob 1. 11.
• d 1.1466

  Acts. 4. 27.
• e 1.1467

  Iohn 19. 11.
• f 1.1468

  Iohn 10. 29.
• * 1.1469

  Reas.
• g 1.1470

  Dan. 2. 20.
• * 1.1471

  Ʋse 1.
• * 1.1472

  The Deuil can∣not doe harme to any, to gra∣tifie a Witch, vnlesse God permit.
• * 1.1473

  Reasons. 1
• * 1.1474

  2
• h 1.1475

  1 Pet. 5.
• i 1.1476

  Reuel. 12. 3.
• * 1.1477

  3
• * 1.1478

  Ʋse 2.
• k 1.1479

  Rom. 8. 31.
• l 1.1480

  Psal. 3. 3. and 91. 2.
• m 1.1481

  Psalm. 27. 1.
• n 1.1482

  Psal. 3. 5.
• o 1.1483

  Psal. 27. 3. 5.
• * 1.1484

  Ʋers. 14.
• * 1.1485

  Ʋse 3.
• p 1.1486

  Numb. 23. 8.
• * 1.1487

  Ʋse 4.
• q 1.1488

  Gen. 8. 11.
• r 1.1489

  Psalm. 5. 11, 12.
• s 1.1490

  Rom. 8. 1.
• t 1.1491

  Prou. 18. 10.
• u 1.1492

  2 King. 6. 16.
• * 1.1493

  Psalm. 32. 6.
• x 1.1494

  Plutarch.
• * 1.1495

  Obiect.
• * 1.1496

  Resp.
• y 1.1497

  Formido sub∣lata est, non pug∣na. Leo.
• z 1.1498

  Rom. 8. 37.
• a 1.1499

  Acts 5. 41. & Cap. 16.
• * 1.1500

  Reade their stories in the Act. and Mon.
• b 1.1501

  Rupertus.
• * 1.1502

  Nemo nos 〈◊〉〈◊〉 qui Deum 〈◊〉〈◊〉.
• c 1.1503

  Rom. 8. 31.
• d 1.1504

  Ʋers. 35, 37.
• e 1.1505

  Ʋers. 38, 39.
• * 1.1506

  Doct. No beast is more sauage than the ene∣mies of Gods Church.
• f 1.1507

  Psal. 124. 7.
• g 1.1508

  Mic. 7. 2.
• h 1.1509

  Psal. 53. 4.
• i 1.1510

  2 Tim. 4. 17.
• * 1.1511

  Psal. 58. 6.
• k 1.1512

  Psal. 80. 13.
• l 1.1513

  Psal. 22. 12.
• m 1.1514

  21.
• n 1.1515

  Psal. 58. 4.
• o 1.1516

  Psal. 74. 13, 14.
• * 1.1517

  Prou. 17. 12.
• * 1.1518

  Psal. 3. 7.
• p 1.1519

  Eccles. Hist. lib. 8. cap. 3. 10. 11.
• q 1.1520

  Acts and Mon. pag. 1864.
• r 1.1521

  Pag. 816.
• s 1.1522

  Pag. 1780.
• t 1.1523

  Pag. 1785.
• * 1.1524

  Ʋ si non saeuiunt in cadauera.
• u 1.1525

  Ruth 2. 20.
• * 1.1526

  Aug. de Ciu. Dei, lib. 15. cap. 5.
• * 1.1527

  Suffocas Phoca imperium, sta∣bi isque papatum. Gud. Stamph.
• x 1.1528

  Reu. 17. 6.
• * 1.1529

  Reason.
• y 1.1530

  1 Pet. 5. 8.
• z 1.1531

  Reuel. 12.
• * 1.1532

  Ʋse 1.
• * 1.1533

  Ʋse 2.
• a 1.1534

  2 Thess. 3. 2.
• b 1.1535

  2 Sam. 24. 14.
• c 1.1536

  Hab. 3. 2.
• d 1.1537

  2 Sam. 24. 16.
• e 1.1538

  Iudg. 10. 15.
• f 1.1539

  Psal. 30. 14. & 57. 4.
• g 1.1540

  Psal. 124. 6.
• * 1.1541

  Text.
• * 1.1542

  Doct. Warre is the forerunner of desolation.
• h 1.1543

  Deut. 28. 49—58.
• i 1.1544

  Fame impelle∣bantur vt vel e∣quorum lora, & suos balthcos, & calceos, & coria comederent. Ton∣tan. Bibl. conc. To. 4. ad Dom. 10. Trinit.
• k 1.1545

  Rapiebant pa∣rentibus filij, pa∣rentes silijs, & de ipsis faucibus ci∣bus proferebatur. Egesip. de excid. Hieros. l. 5. c. 18.
• l 1.1546

  Ioseph. de bell. Iudaico lib. 7. cap. 18.
• m 1.1547

  Euseb. in Chro. Orosius lib. 7.
• n 1.1548

  Ioseph. de bell. Iud. lib. 7. cap. 17.
• * 1.1549

  Lament.
• o 1.1550

  Isai. 9. 19, 20.
• * 1.1551

  Vse 1.
• p 1.1552

  Gen. 8. 11.
• q 1.1553

  2 Sam. 7. 1.
• r 1.1554

  Psal. 104. 15.
• s 1.1555

  2 King. 7.
• t 1.1556

  Isay 52. 7.
• u 1.1557

  Iames 5. 7.
• * 1.1558

  Psal. 144. 12, 13, 14.
• * 1.1559

  Isay 3. 16.
• x 1.1560

  2 Chro. 36. 16, 17.
• * 1.1561

  Ʋse 2.
• y 1.1562

  2 Chro. 15. 5, 6.
• z 1.1563

  2 Sam. 2. 14.
• a 1.1564

  Valab. & Iun. in loc.
• b 1.1565

  Iames 4. 1.
• c 1.1566

  Iames 5. 9.
• d 1.1567

  Cominaeus.
• e 1.1568

  Cap. 3. 16.
• * 1.1569

  Vse 4.
• f 1.1570

  Rom. 12. 10. 15▪
• g 1.1571

  Amos 6. 4. 6.
• h 1.1572

  Exod. 17. 8.
• i 1.1573

  Psal. 74. 2. 19, 20, 21.
• k 1.1574

  Psal. 79. 11, 12, 13.
• * 1.1575

  Text.
• * 1.1576

  Doctr. Such as neg∣lect the means, shall be depri∣ued of the meanes.
• l 1.1577

  Isai. 1. 5.
• m 1.1578

  Hos. 4. 14.
• n 1.1579

  Rom. 1. 28.
• o 1.1580

  Reuel. 22. 11.
• * 1.1581

  It is spoken, Prophetando non optande. Coelius.
• * 1.1582

  Reas.
• * 1.1583

  Quest.
• * 1.1584

  Resp. 1.
• * 1.1585

  2.
• * 1.1586

  Insignis poena est & vindicta impi∣etatis conniuere Deum a•• indul∣gere peccantibus, & vindicta im∣punitatem sed & longam concedere prosperitatem.
• * 1.1587

  Philo. lib. de con∣fus. ling.
• * 1.1588

  3.
• p 1.1589

  Rom. 2. 5.
• q 1.1590

  Eccles. 12. 14.
• * 1.1591

  Vse 1.
• r 1.1592

  Matth. 11. 23.
• s 1.1593

  Ier. 5. 7.
• * 1.1594

  Vse 2.
• t 1.1595

  1 Sam. 10. 23.
• u 1.1596

  Matth. 11. 21, 22.
• * 1.1597

  Text.
• * 1.1598

  Doctr. Ministers of themselues haue no power to discharge their Ministe∣riall function.
• * 1.1599

  Isay 57. 19.
• * 1.1600

  Reuel. 3. 7.
• y 1.1601

  2 Cor. 3. 5, 6.
• z 1.1602

  1 Cor. 15. 10.
• a 1.1603

  1 Cor. 3. 7.
• b 1.1604

  Reuel. 1. 16.
• c 1.1605

  Amos 4. 7.
• d 1.1606

  Iudg. 6. 37.
• * 1.1607

  Vse 1.
• e 1.1608

  1 Cor. 16. 9, 10. Heb. 13. 17.
• f 1.1609

  Isay 6. 5.
• g 1.1610

  Ezek. 3. 26, 27. Hos. 9. 7.
• * 1.1611

  Vse 2.
• h 1.1612

  Ephes. 6. 19. Coloss. 4. 3. Crura thymo plena.
• i 1.1613

  Iob 32. 18.
• k 1.1614

  Exod. 4. 12.
• l 1.1615

  Pro. 16. 1.
• m 1.1616

  Ier. 1. 9.
• n 1.1617

  Hos. 8. 12.
• * 1.1618

  Vse 3.
• * 1.1619

  Deut. 32. 2.
• * 1.1620

  Vse 4.
• * 1.1621

  Text.
• * 1.1622

  Verse 7.
• * 1.1623

  Diuision.
• * 1.1624

  Expos.
• p 1.1625

  Gen. 33. 38.
• q 1.1626

  Gen. 48. 16.
• r 1.1627

  1 Kings 12.
• s 1.1628

  2 Chron. 10.
• t 1.1629

  Eccles. 47. 23.
• u 1.1630

  Hos. 10. 15.
• * 1.1631

  Hos. 10. 5.
• x 1.1632

  Mich. 1. 1.
• y 1.1633

  Amos 5. 6.
• z 1.1634

  Hos. 2. 22.
• a 1.1635

  Hos. 4. 17.
• b 1.1636

  Hos. 10. 11.
• c 1.1637

  Ier. 6. 1.
• d 1.1638

  Mich. 1. 1.
• e 1.1639

  Amos 6. 1.
• f 1.1640

  Zach. 12. 7.
• g 1.1641

  Gen. 49. 8, 9, 10, 11, 12.
• * 1.1642

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.1643

  Mishpat.
• i 1.1644

  Mispach.
• k 1.1645

  Tzedakah.
• l 1.1646

  Tzehhakah.
• m 1.1647

  Isay 1. 23.
• * 1.1648

  Doctr. Application is to be made of Doctrine.
• n 1.1649

  2 Sam. 12. 7.
• * 1.1650

  Vid. D^r. Hall on Nathan.
• o 1.1651

  Acts 2. 23.
• p 1.1652

  Vers 36.
• q 1.1653

  Acts 8. 22.
• r 1.1654

  Luke 13. 3. 5.
• s 1.1655

  Cap. 11. 44. 46.
• t 1.1656

  Matth. 3. 7.
• * 1.1657

  Reason 1.
• * 1.1658

  Reason 2.
• * 1.1659

  Vse 1.
• u 1.1660

  Bernards Faith. Sheph.
• * 1.1661

  1 Cor. 4. 1, 2.
• x 1.1662

  D^r. Halls Vowes and Me∣ditation, third Cent. Med. 35.
• * 1.1663

  Vse 2.
• y 1.1664

  Psal. 11. 6.
• * 1.1665

  Text.
• * 1.1666

  Doctr. God is an ab∣solute Lord ouer all crea∣tures.
• z 1.1667

  Dan. 4. 3. & 2. 47.
• a 1.1668

  1 Chron. 29. 11, 12.
• b 1.1669

  Matth. 6. 13.
• * 1.1670

  Reason.
• c 1.1671

  Coloss. 1. 16.
• d 1.1672

  Acts 17. 24. Reuel. 4. 11.
• e 1.1673

  2 Cor. 4. 4.
• * 1.1674

  Obiect.
• * 1.1675

  Resp. 1.
• f 1.1676

  Psal. 24. 1.
• g 1.1677

  Matth. 4. 8.
• * 1.1678

  Vse 1.
• h 1.1679

  Gen. 32. 10.
• i 1.1680

  Math. 27. 3, 4.
• * 1.1681

  Vse 2.
• * 1.1682

  Particulars wherein we are to shew our obedience to the Lord.
• k 1.1683

  Mal. 1. 6.
• l 1.1684

  Luke 16. 2.
• * 1.1685

  Vse 3.
• m 1.1686

  Ephes. 6. 9. Coloss. 4. 1.
• * 1.1687

  Doct. God is a God of power.
• n 1.1688

  Exod. 15. 3.
• o 1.1689

  Psalm. 62. 11.
• * 1.1690

  Ʋerba toties in∣culcata, vera sunt, viua sunt, sana sunt, plana sunt. Aug.
• * 1.1691

  Vse 1.
• p 1.1692

  Psal. 68. 1. Cal. in loc.
• * 1.1693

  Vse 2.
• q 1.1694

  Gen. 4. 14.
• * 1.1695

  Vse 3.
• r 1.1696

  Psal. 24.
• s 1.1697

  Dan. 3. 17.
• * 1.1698

  D^r. Boys Spr. part. p. 227.
• * 1.1699

  Text.
• * 1.1700

  Doctr. Good progeni∣tors may haue a bad ofspring.
• u 1.1701

  Gen. 4. 14.
• * 1.1702

  Gen. 9. 22. 25.
• x 1.1703

  Gen. 18. 19.
• y 1.1704

  Cap. 21. 9.
• z 1.1705

  Gen. 25. 32.
• a 1.1706

  Heb. 12. 16.
• b 1.1707

  1 Sam. 2. 12.
• c 1.1708

  2 Sam. 13. 14.
• d 1.1709

  and 15. 16.
• e 1.1710

  1 Kings 1. 5.
• f 1.1711

  2 Kings 23. 32.
• * 1.1712

  Reason.
• * 1.1713

  Homo liberos gig∣nit ex carne ve∣tusta & peccatri∣ce, non ex spiritu: quocirca minime mirum si iustus iustos non gignat sicut peccator pec∣catorem: Aug. con. Pelag. lib. 2. cap. 9.
• * 1.1714

  Vse 1.
• g 1.1715

  Hab. 2. 4.
• h 1.1716

  Acts 2. 39.
• * 1.1717

  Obiect. 1.
• * 1.1718

  Resp.
• i 1.1719

  1 Cor. 7. 14.
• * 1.1720

  Obiect. 2.
• * 1.1721

  Resp.
• * 1.1722

  Vse 2.
• k 1.1723

  Isay 1. 2.
• * 1.1724

  A three-fold dutie of Pa∣rents towards their children.
• l 1.1725

  Ephes. 6. 4.
• * 1.1726

  A childe of so many praiers and teares can∣not be lost, as one said con∣cerning Augu∣stine the sonne of Monica.
• * 1.1727

  Vse 3.
• * 1.1728

  Doctr. Good names and titles no∣thing worth without grace.
• m 1.1729

  Gen. 4. 8.
• n 1.1730

  2 Sam. 18. 33.
• o 1.1731

  Iohn 6. 70.
• p 1.1732

  Iohn 8. 33.
• * 1.1733

  Reason.
• * 1.1734

  Vse.
• * 1.1735

  Mountaignes
• * 1.1736

  Essaies.
• * 1.1737

  Doctr. Good Parents are ornaments to their poste∣ritie.
• r 1.1738

  Pro. 17. 6.
• s 1.1739

  Iohn 8. 33. Matth. 3. 9.
• * 1.1740

  Reas.
• t 1.1741

  Reuel. 1. 6.
• * 1.1742

  Vse 1.
• * 1.1743

  First step to Heauen. 42.
• * 1.1744

  Ʋse 2.
• u 1.1745

  Ezek. 18. 10. 13.
• * 1.1746

  Luke 15.
• x 1.1747

  Ouid. Metam. lib. 13.
• * 1.1748

  Juuenal. Sat. 8.
• * 1.1749

  Non genus, sed genius: non gens, sed mens.
• * 1.1750

  Text.
• * 1.1751

  Doctr. Rhetorick may lawfully be vsed in the handling of Gods word.
• * 1.1752

  Vse.
• * 1.1753

  Doctr. The duties of the second Ta∣ble God especi∣ally respects.
• y 1.1754

  Isay 1. 11.
• z 1.1755

  Ʋerse 15. 16.
• a 1.1756

  Verse 17.
• b 1.1757

  Isay 58. 6, 7.
• c 1.1758

  Micah 6. 6, 7.
• d 1.1759

  Ʋerse 8.
• e 1.1760

  Hos. 6. 6.
• * 1.1761

  Reas.
• f 1.1762

  1 Ioh. 3. 10.
• g 1.1763

  Iam. 2. 18, 26.
• * 1.1764

  Vse.
• h 1.1765

  Amos 5. 7. and 6. 12.
• i 1.1766

  Iob 31. 14.
• k 1.1767

  Verse 16.
• * 1.1768

  Verse 21.
• l 1.1769

  Psal. 15. 2, 3.
• * 1.1770

  Text.
• * 1.1771

  Doct. Oppression is a crying sinne.
• m 1.1772

  Isay 1. 15.
• n 1.1773

  Cap. 3. 15.
• o 1.1774

  Psal. 14. 4.
• p 1.1775

  Amos 8. 4.
• q 1.1776

  Micah 3. 3.
• r 1.1777

  Ier. 22. 13,-20.
• * 1.1778

  Reas. 1. Saeuis inter se conuenit vrsis.
• * 1.1779

  Ferae parcunt, Aues pascunt, Homines saeui∣unt. Cypr. ser. 6.
• * 1.1780

  Reas. 2.
• s 1.1781

  Tit. 2. 11, 12.
• t 1.1782

  Isay 11. 6.
• * 1.1783

  Reas. 3.
• u 1.1784

  Ier. 7. 11. 2. Chron. 36. 14. Inter leges ipsas contra leges de∣linquitur. Cyp. ad Donat. lib. 2. epist. 2.
• * 1.1785

  Acts 23. 3.
• * 1.1786

  Vse 1.
• x 1.1787

  Psal. 83. 2, 3.
• y 1.1788

  Vers. 12.
• z 1.1789

  Phil. 4. 15. 1 Cor. 9. 11.
• a 1.1790

  Iam. 5. 4.
• * 1.1791

  Aelian. var. hist. lib. 1. cap. 20.
• * 1.1792

  Obiect. 1.
• * 1.1793

  Resp. Possidebant Pa∣pistae, possident Rapistae.
• * 1.1794

  Cominaeus lib. 1. cap. 4.
• * 1.1795

  Obiect. 2.
• * 1.1796

  Resp.
• * 1.1797

  Obiect. 3.
• b 1.1798

  Ezek. 18. 14—19.
• * 1.1799

  Resp.
• * 1.1800

  Obiect. 4.
• * 1.1801

  Resp. In iure fori, non in iure coeli. Aug. de vit. & morib. Cler.
• c 1.1802

  Dan. 32. 7.
• d 1.1803

  1 Mac. 9. 54, 55, 56.
• e 1.1804

  2 Mac. 3. 24, 25.
• f 1.1805

  & 4. 39, 41, 42.
• g 1.1806

  & 5. 15, 16. cum 95.-11.
• h 1.1807

  & 13. 4.-8.
• i 1.1808

  & 15. 30.-34.
• k 1.1809

  Acts 5. 2.
• l 1.1810

  Prou. 20. 25.
• m 1.1811

  Dan. 3.
• * 1.1812

  Moneo vt redda∣tis Deo sua, vt Deus restituat vobis vestra. Chrys. in Matt. 3.
• * 1.1813

  Multi in hac vita manducant quod postea apud infe∣ros digerunt. Aug.
• * 1.1814

  M^r. Crash epist. Dedic. to Perk. treat. of the du∣tie and dig. of Min.
• u 1.1815

  Isay 49. 23.
• o 1.1816

  Neh. 13. 11, 12.
• p 1.1817

  Isay 62. 1.
• q 1.1818

  Isay 58. 1.
• r 1.1819

  Prou. 29. 18.
• s 1.1820

  Isay 1. 23.
• t 1.1821

  Amos 5. 7, 12. & 6. 12.
• u 1.1822

  Zeph. 3. 3.
• * 1.1823

  Rom. 10. 20.
• x 1.1824

  Isay 1. 23.
• y 1.1825

  Hos. 4. 18.
• z 1.1826

  1 Sam. 12. 3.
• a 1.1827

  Eccles. 7. 15.
• * 1.1828

  Pecuntosus dam∣nari non potest.
• * 1.1829

  Cui vis est ius non metuit, ius obruitur vt.
• b 1.1830

  Exod. 18. 14.
• * 1.1831

  Maior est expen∣sarum sumptus quàm fententiae sructus. Aelian. lib. 9. cap. 18.
• c 1.1832

  Isay 32. 2.
• d 1.1833

  Isay 33. 15.
• * 1.1834

  Pactū non pactū est, non pactum pactum est quod illis lubet. Plaut.
• c 1.1835

  Dan. 6. 16.
• f 1.1836

  Amos 4. 2.
• g 1.1837

  Amos 8. 4, 5, 6.
• h 1.1838

  Matth 4.
• * 1.1839

  Iul. Solin. cap. 23.
• i 1.1840

  Isay 59. 7.
• k 1.1841

  Ezek 22. 12.
• l 1.1842

  Exod. 22. 25.
• * 1.1843

  Non remittitur peccatum, nisi re∣stituatur abta∣tum, Aug.
• m 1.1844

  2 Chron. 25. 9.
• * 1.1845

  Acts and Mon. pag. 233.
• n 1.1846

  Isay 3. 14, 15.
• o 1.1847

  Ier. 22. 13.
• p 1.1848

  Micah. 2. 1, 2.
• q 1.1849

  Hab. 2. 12.
• * 1.1850

  Stow in his Summary.
• * 1.1851

  Glanuil. lib. 7. de leg. & consu. Angl. cap. 37. Extra de Vsur. cap. Quia in om.
• r 1.1852

  Matth. 25. 41.
• * 1.1853

  Verse 42.
• s 1.1854

  1 Thess. 4. 6.
• t 1.1855

  2 Cor. 7. 2.
• * 1.1856

  Text.
• * 1.1857

  Doctr. God heares the cries of the op∣pressed.
• u 1.1858

  Exod. 3. 7.
• * 1.1859

  Verse 9. and Cap. 2. 23, 24
• * 1.1860

  Exod. 22. 23.
• x 1.1861

  Iob 34. 28.
• y 1.1862

  Psal. 34. 17.
• z 1.1863

  Iam. 5. 4.
• * 1.1864

  Reas. 1.
• a 1.1865

  Luke 18. 4.
• * 1.1866

  Reas. 2.
• b 1.1867

  Psal. 68. 5.
• c 1.1868

  Gen. 18. 25.
• * 1.1869

  Vse 1.
• d 1.1870

  Psal. 10. 17.
• e 1.1871

  Lament. 3. 27, 28, 29.
• f 1.1872

  Psal. 39. 9.
• g 1.1873

  Psal. 109. 4. Acts 7. 60. Luke 23. 34.
• h 1.1874

  Omnis namque iniquitas apud secreta Dei iudi∣cia habet voces suas. Greg. Mor. 5. cap. 8.
• i 1.1875

  Aquin. in Iac. 5. 4.
• k 1.1876

  Gen. 4. 10.
• l 1.1877

  Gen. 18. 20.
• m 1.1878

  Hab. 2. 11, 12.
• n 1.1879

  Iam. 5. 4.
• * 1.1880

  Vse 2.
• o 1.1881

  Psal. 12. 5.
• p 1.1882

  Psal. 66. 12.
• q 1.1883

  Isai. 35. 3.
• r 1.1884

  Luke 21.
• * 1.1885

  Bernard. Vega.
• * 1.1886

  Pontan.
• s 1.1887

  Matth. 13. 9.
• t 1.1888

  & 24. 15.
• u 1.1889

  2 Tim. 2. 7.