borne not only Iacob who was this Israel but also prophane Esau z Gen. 25.32 so branded as it were in the forehead by the Spirit of God a Heb. 12.16 for selling away his birth right for a messe of pottage And what shall I more say for the time would faile me to tell of b 1 Sam. 2.12 Ely and of c 2 Sam. 13.14 Samuel of d and 15.16 Dauid e 1 Kings 1.5 Iosiah and f 2 Kings 23.32 Reason Homo liberos gignit ex carne vetusta peccatrice non ex spiritu quocirca minime mirum si iustus iustos non gignat sicut peccator peccatorem Aug. con Pelag. lib. 2. cap. 9. Ezechiah with other men of God whose sonnes haue beene sonnes of Belial that knew not the Lord. The Reason is because that goodnesse which is in man he hath it not by nature but by grace Now man communicates to his children that which he hath of nature in begetting children according vnto nature and not that which he hath aboue nature by the grace of regeneration 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 eares nor chaffe yet when they spring vp againe bring all these with them because as one of the Fathers saith that purgation of the come is not made by nature but by the art of man So here in this Which being so let none thinke to be saued by their Vse 1 forefathers faith or goodnesse g Hab. 2.4 The iust shall liue by his owne faith saith Habakuk not by the faith of the father 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 because of the godlinesse of their parents But we reade that the promise of remission of sinnes Obiect 1 and the gift of the holy Ghost is made to vs and to our children h Acts 2.39 Resp. True yet not to all of them but only to so many of them as the Lord our God shall call for so it followeth in the words immediatly following Obiect 2 i 1 Cor. 7.14 The vnbeleeuing husband is sanctified by the wife 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 Resp There is a double holinesse 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 righteousnesse of the father saue the vnbeleeuing Vse 2 Secondly let not parents be too much discouraged if it so happen that their seed be vntoward and vngracious seeing as we haue seene it hath beene the condition of the best and faithfullest yea God who is the Father of vs all complaines that k Isay 1.2 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 descend by a continued succession from the father to the sonne and so to the sonnes sonne in one race and generation 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 patience A three-fold dutie of Parents towards their children 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 the information l Ephes 6.4 of the Lord as Saint Paul requireth vs. Secondly that by a godly life we giue them good 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 earnest in the Lord by praier for them A childe of so many praiers and teares cannot be lost as one said concerning Augustine the sonne of Monica 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 faithfully 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 hence let me giue a caution to euery one that Vse 3 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 vnreformed children as circumcised parents begot children 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 proportion as vnlike a disposition To condemne then the parent vpon this ground for that the childe is dissolute is too too rash for in so doing we may condemne the generation 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 people were retchlesse dissolute Hence learne we Good names and titles profit nothing at all Doctr. Good names and titles nothing worth without grace if our liues be not conformable to those names and titles that are giuen vs. Caine a good name signifying a possession but what is he the better for it when he is a Murderer m Gen. 4.8 So Absolom which made warre against his father had the name and made goodliest shew to be his fathers peace and yet he proued to be his greatest n 2 Sam 18.33 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 deuill o Iohn 6.70 Thus the Iewes bragged they were p Iohn 8.33 Abrahams seed but alas will it profit them when they are the seruants of sinne surely it cannot profit them at all
permission 246 How he is the God of this world 282 Authors of Diuision in the Church sinne fearefully 102 We must receiue nothing for Doctrine but what is grounded on Scripture 165 Dowry great giuen by Christ to his Spouse 62 Diuersity of gifts giuen by God for the good of the Church 16 E EArthly things afford heauenly instructions 83 Wee may make resemblances betwixt things Earthly and heauenly 82 What Errors make a Church to bee no Church 98 Enuy a sinne vnnaturall 101 The way how to become Excellent 125 The wicked Excuselesse 194 Excommunication a grieuous censure 115 Not to passe for small trifles 116 F FAith is the root of other graces 147 Personality of Faith needfull 149 Families to be purged of prophane persons 119 Famine how grieuous at the destruction of Ierusalem 259 Our owne Faults propounded in anothers person soone espied 6 Nothing to be attributed vnto Fortune 227 Fruit bring forth to God 94 By bearing Fruit we glorifie God 104 142 Such as are Fruitfull shall grow more fruitfull 106 Gods cost on vs should moue to Fruitfulnesse 136 Euery creature is in it kind Fruitfull 138 Fruitfulnesse of a Christian the ground-worke of prosperity 139 If we be Fruitfull there is no Law against vs. 140 It is high time we should bring forth Fruit. 141 We must first be transplanted and set into Christ before we can beare Fruit. 143 Such as are in Christ bring forth Fruit incontinent 144 The properties of good Fruit. 149 G GArison strong about the godly 112 The Godly are runne to in the day of trouble 80 God is the Protector of his people 111 He is the husbandman of his Church 89 God is not the Author of sinne 194 The Godly to bee esteemed aboue others 124 They exceed all others in growth in grace 77 God hath little Glory in the world 34 Gods Glory should be our aime in all our actions 32 The Godly preferre it before their owne saluation 35 By Glorifying God we bring glory to our selues 36 Iudgements fearefull on such as rob God of his Glory 36 We ought to Grow in grace 105 H HOw God Hardens 194 The godly Hated and why 93 Hearers must be carefull what they receiue for Gospell 65 They may not rashly censure their Teachers for some disabilities 271 They must pray for them 272 Hearers must suffer the word of application as well as of doctrine 280 They may not finde fault with their teachers for their plainnesse 83 Heauens are diligent learned and Catholike Pastors 34 Humane testimonies may lawfully be alledged in Sermons 14 God Husbands his people 89 Husbandry a commendable vocation ibid. Submit our selues to Gods Husbandry 91 How to know whether God hath Husbanded the heart 90 Hypocrisie in the end shal be discouered 133 Humility and tendernesse of heart to bee laboured for 145 I IDolaters not to be familiar withall 118 Ignorance no good plea. 86 Impropriations held by an improper title where some obiections answered 304 Ingrossers are oppressors 311 Irreligious persons enemies to King and State 128 Isaiah a noble Prophet and eloquent together with his death 2 He fainted not in his function 3 He was of Christs kindred 9 Iudgements of God diuers waies foretold 212 The way to preuent Gods Iudgements is to Iudge our selues 184 Iustice in our dealings the touchstone of true Religion 298 K KIndred of the godly noble 120 Kingdome weakned by sinne 242 Knowledge of God a meanes to loue God 53 Sinnes against Knowledge fearefull 199 L LAndlords many are oppressors 310 Law-suits are durable 309 No Law against the godly 140 Leaues of profession not enough 146 Loue God before all 53 Christ only deserues our Loue. 61 How our Loue to God may be discouered 42 The way to bring our hearts to Loue the Lord. 53 We may not answer God in any thing except in Loue. 54 Lewd Life of a Professor dishonours God 37 Sinfull Lusts ouershadow the soule 146 God is the absolute Lord ouer all 282 M MAgistrates as the head should gouerne wisely 100 Priuate persons may not meddle with the office of Magistrates 101 Magistrates should back the Ministers of the Word with the vse of the temporall sword 116 Meeknesse to be shewed in our dealing with sinners 175 Sinnes against the Meanes fearefull 197 The more Meanes the more obedience doth God expect 270 To contemne the Meanes grieues the Lord. 200 No Meanes can reclaime the wicked 201 Meanes contemned causeth the Lord to depriue vs of them 267 Meanes to bring our hearts to loue God 53 Meanes to make vs fruitfull 143 It is fearefull to make our selues Merry with others sinnes 202 Ministers are builders stewards 279 Wherein they must shew themselues faithfull ibid. They must bee painfull in their function 109 They must wooe for Christ 58 They must deliuer nothing but by warrant from God 64 They must attend their callings 67 They should be well prouided for 68 They are the subordinate Husbandmen of the Church 89 Idle Ministers like Harlots 108 Ministers must seeke to God for ability to discharge their function 273 They may not be discouraged so as to surcease their paines 11 Their life is a spirituall piscation 11 They are not to bee blamed though they sometimes alter their method 13 They serue the greatest Master and are imploied in the greatest worke and shall haue the greatest wages 18 Motiues to fruitfulnesse 138 Motiues to singing 28 Motiues to seeke after Gods glory 33 N A Good Name how to get 125 Good Names profit not without grace 292 They should be a spur to goodnesse ibid. Vnder a holy Name to lead an vnholy life is a kind of sacriledge 293 Negatiue diuinitie not enough 159 No goodnesse comes from Nature 289 O OBedience is to be giuen to all Gods precepts 156 Particulars wherein wee are to shew our Obedience vnto God 284 Omission of good duties damnable 159 Oppression a sinne against Race Grace and Place 301 Oppressors how heretofore punished 314 God heares the grones of the Oppressed 315 P PArents to giue thankes at meat and not their children for them 151 Good Parents may haue lewd children 288 Their duties towards their children 290 Parents are not too rashly to be censured for the loose cariage of children 291 Wicked Parents disgrace their children 294 Papists their positions dissolue all bands of humane fellowship 117 Their practises agreeable to their positions 118 Their bloudy crueltie 255 A fearefull sinne to abuse Gods Patience 220 Gods Patience should teach vs Patience 222 Our Peace so long enioyed a great blessing 262 Our workes are to be brought to Perfection 154 Perseuerance in good needfull 157 Presence of God still to be remembred 54 Gods Proceedings are all iust 180 No Priuiledge will be are vs out if we take libertie to sinne 189 235 Priuiledges of those who loue God 56 Poesie is a commendable Art 23 Professors outward cariage if holy doth much good 80 The lewd life of a Professor doth highly dishonour
propounded 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 sundry 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 Scripture 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 Reason The commendable properties of which Art appeare in these two ancient Verses Metraparant animos Comprêndunt plurima paucis Aures delectant pristina commemorant Which I finde by r Withers preparation to the Psalter pag. 64. 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 There is Ryme Reason or Reason for Ryme First it prepares fits the soule for holy duties therfore we vse Psalmes before our Sermons 2. It comprehends much in a little as we see in the Psalmes For what are they but a Compendium of both Testaments 3. It delighteth the eare and causeth it to hearken more attentiuely as 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 Vse 1 This may serue first to informe our iudgements concerning the lawfulnesse hereof 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 recouerie of this error God hath vsed Verse to expresse a great part of his reuealed will vnto vs and hath mingled many of his heauenly precepts with the sweet and pleasing straines of Poesie and Numbers And therefore 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 Poesie is wantonnesse and lasciuiousnesse wherewith the mindes of youth are wonderously bewitched But yet as ſ Plut. de Music 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 vnlawfull 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 Spondanus some it is preferred to all Arts and Sciences To conclude this vse if euery Art be the gift of God and if it be of him u Exod. 31.3 4 5 6. 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 sister Musicke This may likewise serue for a Reprehension of such Vse 2 as abuse this Art which in it selfe is so lawfull and commendable and by their wantonnesse cause it to grow contemptible And thus doe vainer Poets who by their lasciuious tymes lustfull Sonnets Plaies and Enterludes 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 execution as are already enacted for the punishment of these Come we now to the third circumstance propounded in this Preface to our consideration and that is the manner of the Prophets publishing this Poem which he did indite I will sing As the former particular 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 Doct. Songs and Poems artificially modulated may lawfully be sung Songs and Poems artificially modulated 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 * Psal 95.1 2. Come let vs sing vnto the Lord let vs make a ioyfull noise to the rocke of our saluation Let vs come before his presence with thanksgiuing and make a ioyfull noise vnto him with Psalmes And againe x Psal 66.1 2. 135.3 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 For y Numb 21.17 Israel sang this song Spring vp oh well Sing you vnto it z 1 Chron. 15. Dauid and a 2 Chron. 5. Solomon did likewise vse it and gaue appointment how the Iewes should sing Psalmes in their Temple So did b Exod. 15.1 Moses c Iud. 5.1 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 Ephes 5.19 Coloss 3.16 Speake to your selues in Psalmes and Hymnes and spirituall Songs singing and making melodie in your hearts vnto the Lord. And againe e Iam. 5.13 Is any amongst you afflicted let him pray Is any merry let him sing Psalmes And there also we finde it
an excellent meanes to enflame our hearts also with a loue to him The last helpe is Praier For z Iam. 1.17 Euery good and perfect gift commeth from aboue Aske it therefore at Gods hands for a Vers 5. 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 but briefly and that for Vse 3 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 Iob. 14.21 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 graciously for euermore and alwaies doe them good Yea euery thing shall further their good and welfare and so saith the Apostle c Rom. 8.28 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 circumference of mercy and so taste and relish of mercy before 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 Cor. 2.9 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 obiects hath the eie beheld and the eare hath heard relation 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 Iam. 2.5 a kingdome vnto such and g Cap. 1.12 a crowne of life which they shall receiue 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 August 4. Confess 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 regard of this Ministers are called Christs friends according to that saying of S. Iohn i John 3.29 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 Prophets 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 Calu. Vrsin Moller Trem. Iun. Taking this as a reason which indeed is the vsuall reason rendred by our Expositors for this Appellation by good consequence it will follow that Ministers are Christs Paranymphs Doctr. Ministers are Christs Paranymphs 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 Coloss 1.28 29. We warne euery man and teach euery man in all wisdome that we may present euery man perfect in Christ Iesus whereunto faith he I also labour And writing to the Corinthians he thus speaketh l 2 Cor. 11.2 3. 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 practise 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 Vse 1 Let vs Ministers hence learne our duties 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 Gen. 24. Abraham sent his seruant to fetch 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 Iohn 3.14 as the brazen
the necessity and vtility of the same The h 1 Cor. 15.37 Corne dying and fructifying preacheth to vs that Article of our faith The resurrection of the body The beholding of i Mat. 13.25 tares and weeds in the field may instruct vs of the state and condition of the Church militant Vers 45. The Merchant searching for pearles and paying dearely for that of price should remember vs of a farre more precious pearle The Gospell of the Kingdome which we should highly rate and sell all to buy k Mat. 7.9 10. 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 Psal 123.2 Seruants waiting vpon their Masters and Maids attending 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 senses 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 admonish of dutie The employment of our gifts to the glory of the bestower we haue pressed by resemblance of the m Matth. 25.27 Vsurers cursed courses Wisdome to prouide for euerlasting Tabernacles by liberalitie to the poore Saints is taught vs n Luk. 16.8 9. by the vniust policie of the deceitfull Steward o Matth. 24.43 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 seeing that by Vse 1 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 Gen. 2.19 20. 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 themselues 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 Balaams Asse can teach their master Numb 22.28 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 goodnesse and prouidence of the Creator by looking vpon it neither are we able to learne so much as the creature can teach vs when we ply our lesson hardest Consider we how farre the creature doth excell man Nos aper auditu praecellit aranea tactu Vultur odoratu lynx visu simia gustu and that not only in naturall faculties as the Ape in tasting the Spider in touching the Lynx in seeing the Boare in hearing the Vulture 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 simplicitie 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 become 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 become 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 Vse 2 It may serue likewise for reprehension in that wee haue such emptie hearts and heads when in euery corner we haue so many teachers to informe vs and instruct vs. The plea of ignorance is a common plea and goeth for currant Alas Sir we are ignorant and not booke-learned we want teachers c. And this is the strongest pillar and prop that many haue But how is this possible Du Bartas 1. Day 1. Weeke Hab. 2.2 Doth not the great booke of the creatures tearmed aptly by some the Shepeards Kalender and Ploughmans Alphabet lie open in which euen the most ignorant may runne and reade Doe not the Heauens 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 Rom. 1.20 and that this God is but one and that this one God excelleth all other things both in might and maiestie and that hee will be worshipped c. And indeed Vniuersus mundus nihil aliud est quà m Deus explicatus Cusan Iob 12.7 8. the whole world is nothing else but God exprest Can men then plead ignorance 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 seest 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 witnesse leaue men without excuse Rom. 1.20 -28. as they did the Gentiles 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 Isay 1.5 Oneramus Asinum non curat quia Asinus est At si in ignem impellere si in foucam praecipitare velis cauet quantum potest quia vitam amat mortem timet Bern. de diuers 12. 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
lurking in our own bosomes It is sinne that hales downe those iudgements on vs and ours h Iosua 7 8-13 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 wherefore 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 Couenant of the Lord and vntill that accursed thing Sinne be searched out and cast away neuer hope for any fauour to be shewed from the Lord i Ionah 1.15 Ionah must be cast ouer-boord before the storme cease Vse 3 Lastly seeing sinne sets God and his dearest people at variance be they graced with neuer so many excellencies or priuiledges then k Rom. 11.20 be not high minded but feare for whatsoeuer thou art that sinnest against the Lord be thy priuiledges neuer so many or excellent l Ierem. 22.24 wert thou as a signet vpon Gods right hand or as the apple 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 amongst all the Nurseries and Springs of learning wee haue the most famous Naioths amongst all Lands we haue that Canaan which abounds with plentie of all good things and amongst all Cities wee haue Ierusalem 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 offended 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 vpon thee And thus much for the Appeale which was the first thing wee considered in the Plea The Indictment followes in these words Text. What could haue beene done 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 barrennesse 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 vnthankfulnesse 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 Gen. 3.9 Adam where art thou and with the same forme and method of speech hee goeth on n Verse 11. Who told thee thou wast naked Hast thou eaten of the tree whereof I commanded thee thou shouldest not eat And euer since it is vsuall with the Lord to discusse with man after the same manner sometimes to teach him sometimes to reproue 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 another 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 consciences 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 beene 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 looked o Moller in loc as if God should expostulate with himselfe why he expected any good fruit from so naughty and peruerse a people and that he doth after the manner 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 Calu. in loc 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 Obiect that albeit God had thus planted and watered his Church and vsed all outward meanes for the fertilitie thereof yet seeing as the Apostle sheweth q 1 Cor. 3. Pauls planting is nothing nor Apolloes 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 and inhabitant of Ierusalem haue had replied Resp 1 in the words of the Leper r Matth. 8.2 Why Lord if thou wilt Loquitur de sufficientia externoris mediorum non internae gratiae Hieron Vrsin Simul pluit Dominus super segetes super spinas sed segeti pluit ad horreum spinis ad ignem tamen vna est pluvia August de benedict Esau Iacob thou canst make vs cleane For answer hereunto First we are to know that God
Ministers must labour herein and not Vse 1 content our selues with idle or intricate discourses further than to lay them as grounds for exhortation A lesson without vse u Bernards Faith Sheph. 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 Cor. 4.1 2. It is required in stewards that a man be found faithfull Faithfull first in prouiding wholesome 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 prouision 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 setting 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 rich man discoursing of bread to a hungrie begger 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 auditors 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 Dr. Halls Vowes and Meditations third Cent. Med. 35. Those that are all in Exhortation 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 Exhortation makes men all braine no heart Exhortation without 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 dutie the other that we may performe it In both which wee must labour and who can say in whether most Men cannot 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 occasion giuen mee by this our Prophets practise labour to shew what we ought to doe Vse 2 And now for Hearers 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 misinding daies faith 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 betwixt vs and you for were it not for speciall application we should please you well enough but because we tell you the truth we are become your enemies Beloued 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 application Art thou a blasphemer a Sabbath-breaker an vngodly vsurer or such like Why then thou hast thy portion appointed thee and that is brimstone and fire it is somewhat hot indeed but this is the portion of thy cup y Psal 11.6 as the Psalmist speaketh this is appointed for thee to drinke Art thou angry with thy Minister for telling thee this If then beest thou hast little reason for it For where is the fault in thee or him I pray thee heartily 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 labour 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 Sermons 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 liberally 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 exhortation or reprehension to thy foule 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 Text. The Vineyard of the Lord of Hoasts is the house of Israel God himselfe 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 Doctr. God is an absolute Lord ouer all creatures God is an absolute Lord ouer all creatures He it is that hath all absolute dominion power authoritie and soueraigntie ouer all This Nebucadnezzar after he was himselfe acknowledged z Dan. 4.3 2.47 Whose dominion is an euerlasting dominion and his kingdome is from generation to generation Dauid in his prayer makes an ample confession of it a 1 Chron. 29.11 12. 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 kingdome O Lord and thou art exalted as head aboue all Both riches and honour come of thee and thou reignest 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
Iames speaketh No maruell then if God doe so much set by the practise of these duties Vse Which serueth to reproue such as bring forth faire leaues of profession in the first Table but are little or nothing at all in the duties of the second Table In the outward and publike exercises of religion they are very diligent 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 righteousnesse towards man is wanting Let all such as are in the place of iustice for to them this is especially intended aduisedly consider of this and beware how h Amos 5.7 and 6.12 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 Iob 31.14 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 Verse 16. Not to with-hold from the poore his desire nor cause the eies of the widow to faile Verse 21. not to lift vp their hand against the fatherlesse 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 question 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 habitation in heauen for euermore he describeth them by their innocent and harmlesse behauiour towards their brethren l Psal 15.2 3. He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Certainly hee regardeth that worke very much which hee rewardeth with such and so great wages And hee is well pleased with that person in this life whom hee will receiue 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 Text. 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 admiration Behold oppression c. Hence our note shall be Doct. Oppression is a crying sinne Oppression of the poore 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 Isay 1.15 Your hands are full of bloud And in the third Chapter to make the former good we shall finde oppressors charged with n Cap. 3.15 beating the people to pieces and grinding the faces of the poore And in the fourteenth Psalme o Psal 14.4 with eating them vp as one would eat vp bread The Prophet Amos p Amos 8.4 chargeth oppressors with swallowing of them vp And Micah chargeth Princes and Magistrates yet further to wit q Micah 3.3 with eating the very flesh of his people and flaying their skins from off them and breaking of their bones and chopping them in peeces as for the pot and as flesh within the cauldron How fearefully was Iehoiakim threatned for this sinne r Ier. 22.13 -20. Woe vnto him that buildeth his house by vnrighteousnesse 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 fufficient 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 it is a sinne against Nature and Race Beasts Reas 1 wee see molest not their owne kinde Saeuis inter se conuenit vrsis 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 Ferae parcunt Aues pascunt Homines saeuiunt Cypr. ser 6. Oh the detestable cruelty 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 another and only man to man is become pernicious Secondly it is a sinne against Religion and Grace Reas 2 For Å¿ Tit. 2.11 12. the grace of God that bringeth saluation hath appeared vnto all men teaching vs that denying vngodlinesse and worldly lusts we should liue soberly righteously and godly in this present world And this was prophesied of long since that in the time of the Gospell t Isay 11.6 the Wolfe should dwell with the Lambe and the Leopard should lie with the Kid c. and that none should hurt and destroy in all the mountaine of the Lords holinesse Thirdly when it is practised by great men it is a Reas 3 sinne against Place Now as there is no impiety to that impiety which is committed u Ier. 7.11 2 Chron. 36.14 Inter leges ipsas contra leges delinquitur Cyp. ad Donat. lib. 2. epist 2. in Gods Sanctuary so there is no iniustice to that iniustice which is committed and practised in the very seat and sanctuary of iustice and whereby men amidst the Law sinne against the Law as Ananias the High Priest did * Acts 23.3 in commanding 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 Vse 1 Which doctrine serues first for Reprehension euen of all those who vse any kinde of iniustice either by