A Strange Vineyard in Palestine, Exposition (2 of 7)

A Strange Vineyard in Palestine · Exposition (2 of 7)

p. 48By our Zeale laſtly may our louelove be tried:Zeale. For whether it be an intention of louelove as ſome would hauehave it; or a compound of louelove and anger, as other deſcribe it; Certainly it is a ſpirituall heat wrought in the heart of man by the Holy Ghoſt improuing this good affection of louelove, as one of late hath well defined it. By this Moyſes diſcouered his louelove, for though hee were the meekeſt man vponupon the earth, yet he was not only grieued, but wonderfully p. 49angrynnExod. 32. 19.Exod 32:19 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 louelove 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, louelove is wanting. That ſame Spirit that deſcended firſt vponupon the Lord IeſusooMatth. 3. 16.Matt 3:16 in the ſimilitude of a Doue, deſcended afterwards vponupon his ApoſtlesppActs 2. 3.Acts 2:3 in the ſimilitude of fire. As in ſomethings we ſhould be meeke and patient, ſo in other things hot and earneſt: Meekneſſe in our owne cauſes; but in Gods, zeale and feruencie doth well. And thus wee hauehave ſeene the firſt rule of triall, wherein I hauehave 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 louelove is by our Speeches: 2. By our ſpeeches.ForqqMat. 12. 34.Matt 12:34 out of the abundance of the heart the mouth ſpeaketh. Experience makes this good.rrIſay 32. 6.Isa 32:6 The niggard will be talking of his niggardneſſe; the worldling of his wealth; the voluptuous of his pleaſures; the ambitious one of his honours and preferments. And whatſoeuer a man loueth moſt, that will hee take his greateſt ioy in talking of.Nauita de. ventis, de tauris narrat arator, &c. What commendation ſhall you heare the Huntſman giuegive of his Dogge? The Faulkner of his Hawke? How large are theſe in praiſing of their ſport? Thus is the tongue the Interpreter of the mind,Lingua eſt animi Mercurius. and by its language you may eaſily gheſſe at the hearts meaning. If the louelove of God be there, thy tongue will be the telltale and bewray it, either in ſpeaking of the Lord, or for the Lord. Of him, in commending or admiring him. It was the louelove of GodſſPſal. 119. 164.Ps 119:164 in Dauids heart that fild his mouth with often praiſes: The Spouſe in the Canticles, ſhe loued much and praiſed much:ttCant. 5. 10.Song 5:10 My welbeloued is white and ruddy, the chiefeſt of ten thouſands, his p. 50head 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 beinguuPſal. 45. 1.Ps 45:1 as the Pen of a ready Writer, hauing words at will to praiſe and admire eueryevery thing that was in him. So likewiſe for him the tongue will be imployed, if louelove bee in the heart. Dauid will ſpeake for God and for his truth,**Pſal. 119. 46.Ps 119:46 euen before Kings, and will not be aſhamed. To heare God to bee diſhonoured, his Word blaſphemed, his Goſpell ſcorned, his Children reuiled; LoueLove cannot brooke: It will worke within vsus, as Nature wrought in the ſonne of Craeſſus, of whom it is recorded,xxHerodotus. that though he had beene alwaies dumbe, yet ſeeing one come to kill his father, the impediments and ſtrings of his tongue were violently broken, through the force of naturall affection, ſo that he cried out, Oh man kill not Craeſſus. And ſurely wee may in this caſe ſay as that heroicall Luther ſaid in the like;Maledictum ſilentium quod hic conniuet. Curſed be that ſilence that here forbeareth. Thus may we make our tongues the touchſtone of our hearts. For as the doore-keeper ſaid to Peter, ſo ſay I,yyMat. 26. 73.Matt 26:73 Thy ſpeech bewraieth thee.

The third and laſt way is by our workes and actions. 3. By our Actions.LoueLove is full of operation, ſo ſhewes Saint Paul, zz1 Cor. 13.1 Cor 13and hardly can it deny any worke which the party beloued doth enioyne: Hence ſaid Dalilah to Sampſon; aaIudg. 16. 15.Judg 16:15How canſt thou ſay. I louelove 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:bbIohn 14. 15.John 14:15 If you louelove mee (ſaith hee) keepe my Commandements. And againe thus;ccverſ. 21. Hee that hath my Commandements and keepeth them, hee it is that loueth me. And elſewhere thus;ddCap. 15. 14. You are my friends if you doe whatſoeuer I command you. Thus Abraham made good his loueloveeeGen. 12. & 22.Gen 12 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.

p. 51And as louelove maketh vsus thus obedient and dutifull, ſo it cauſeth vsus to be bountifull and liberall,ff1 Cor. 13. 4.1 Cor 13:4 as the Apoſtle ſpeaketh: For where the heart is inlarged, the hand cannot bee ſtraightned; where the bowels are open, the purſe is neuer ſhut. So that Herod may hauehave his pleaſure which hee affects,ggMarke 6. 23.Mark 6:23 what cares hee though hee part with halfe his Kingdome? What will a man ſpare from his ſpeciall friend that may bee for his good? All I hauehave is at his command to whom I hauehave giuen my ſelfe: So ſaid Iehoſaphat to Ahab, hh2. Chron. 18. 3.2 Chr 18:3I am as thou art, and my people are as thy people. Ionathan loues Dauid as his ſoule, and he will ſhew itii1 Sam. 18. 3, 4.1 Sam 18:31 Sam 18:4 by ſtripping himſelfe euen to his ſword and to his bow, for the ſupporting and helping of his deareſt Dauid. Of ſo franke a diſpoſition is louelove, that it will bee prodigall of its neereſt and deareſt things. If Maries teares will waſh her Sauiours feet,kkLuke. 7. 38.Luke 7:38 ſhe will powre them out, and not thinke her haire too good to bee the towell. No SpikenardllIohn 12. 3.John 12:3 ſhall bee too coſtly for his head whom her ſoule affects: what though that vnguent might hauehave beene ſold for ſome great ſumme of mony, wherewith ſhee might hauehave 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 louelove will bee content to bee at coſt for Chriſt, and thinkes nothing too much that is done to him or for him.

As that renowned Maſter Fox, of whom it is reported, that hee would neuer deny Beggar that asked in Gods name: Thus by our obeying of him, and coſt for him, our louelove 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,mmIames 2. 18.Jas 2:18 Shew mee thy Faith by thy workes, for that Faith that is without workes is dead; p. 52So ſay I by louelove: Shew mee thy louelove by thy workes, for that louelove that is without workes is dead. Ye louelove your backes, and ſpare not to cloathe them; you louelove your children, and therefore doe much for them; you louelove your beaſts, and therefore beſtow largely on them: and can you ſay you louelove the Lord, and deale ſo pinchingly and illiberally with him? It cannot be: For looke as the louelove of God is the fountaine of all his benefits extended vntounto man; ſo is louelove in man the cauſe of his obedience and ſeruice to his God. God hath loued vsus firſt to doe vsus good; and we louelove him next that wee may doe him ſeruice.

And thus wee hauehave done with the markes of triall, whereby (if wee take any tolerable paines in the examination of our ſelues) it would ſoone be ſeene what louelove to God we beare, and (as I feare) it would appeare, that albeit the greateſt number profeſſe they louelove the Lord, yet the feweſt number would bee found to louelove 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 endured 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 courage for thy truth? And doe not our tongues condemne vsus while they are for all purpoſes except thy glory? If they ſhould iuſtifie vsus, would not our workes and actions teſtifie againſt vsus? We call thee Lord, but wheres thine honour? The title onelyonly, and no more thou getteſt of vsus▪ Or if thou doeſt, it is but the dregs and off all, the very worſt of all; and yet we grudge when wee hauehave not the beſt from thee. O bleſſed Sauiour, ſhed abroad thy louelove in our hearts, that we may louelove thee better.

And this is the firſt vſe which I would hauehave made of p. 53this: let our ſecond be for Exhortation, that we would louelove the Lord,Vſe 2. yea preferre him in our louelove aboue all other welbeloueds. Let our Affections be ſet vponupon him and be enflamed towards him. Let our tongues be mute to all vanities, and eloquent only vntounto 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 vsus not dare to venture vponupon any thing that may offend him. And how euer we cannot perfectly, yet let vsus all pray for grace, that we may louelove him yet more feruently, and leſſe fainedly, Helpes to attaine to the louelove of God.only for himſelfe and his mercy. For this end vſe theſe helpes. Get a true knowledge of him and of his name nnPſal. 9. 16. Ignotinulla cupido.Ps 9:16: For they that know him louelove him, and as our knowledge is, ſuch is our louelove. The Heathen man obſerued 1that 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 vntounto her Spouſe;ooCant. 1. 2.Song 1:2 Thy name is as ointment powred forth, therefore doe the Virgins louelove thee. His name, fame, glory, and renowne, was by many meanes made knowne (eſpecially by his Word) vntounto the world, and hence it was, the Church did carry ſuch an inward affection and hearty deſire to him, which ſhe teſtified by an outward approuing and liking of him. Thou then that deſireſt to louelove God, ſee thou get the true and ſound knowledge 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.ppIohn 5. 39.John 5:39 Search the Scriptures (ſaith our Sauiour) for in them ye thinke to hauehave eternall life, and they are they which teſtifie of me.

Seriouſly meditate of Gods louelove to thee in Chriſt, before 2all worlds were, and of his rich mercy which he offers thee through Chriſt. Conſider what a difference hee hath p. 54made betweene thee and many other that are reprobates, which onelyonly came from the riches of his louelove: 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 hauehave occaſion, and it will worke thy heart to louelove him. LoueLove is loues load-ſtone; ſo ſheweth the Apoſtle,qq2 Cor. 5. 14.2 Cor 5:14 The louelove of Chriſt conſtraineth vsus. Labour then to louelove God a little, who hath loued vsus exceeding much: and indeed (as rrSer. 83. In Cant.Bernard ſpeaketh) we cannot anſwer God well in any thing but in louelove: For if he be angry with vsus, wee may not anſwer him againe in anger; if he iudge vsus, we may not againe iudge him; if he chide vsus, we muſt be patient; if he command, we muſt obey: But in that he loueth, we may, yea muſt returne louelove for louelove, for he loueth to be loued.

3Remember 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 happens 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 louelove.

4Withdraw your hearts from the louelove of the world, if you would louelove the Lord; For the louelove of God and it, cannot ſtand together; ſo witneſſeth S. Iohn,ſſ1 Ioh. 2. 15.1 John 2:15 If any man louelove the world, the louelove of the Father is not in him. And ſo S. Iames,ttIam. 4. 4.Jas 4:4 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, uuMatt. 6. 24.Matt 6:24Yee cannot ſerue God and Mammon. We muſt therefore 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 louelove to the world muſt abate, if thou would eſt hauehave thy louelove to Chriſt encreaſe.

p. 55See thou frequent the company of the godly. Thou 5muſt**Cant. 1. 8.Song 1:8 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**Cap. 2. 5. ſicke of louelove, 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 extolling him; then they alſo fall in louelove with that beloued, and offer their ſeruice to the Church, in ioyning with her to ſeeke him out.yyCant. 6. 1.Song 6:1 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 louelove Chriſt, is an excellent meanes to enflame our hearts alſo with a louelove to him.

The laſt helpe is Praier: For,zzIam. 1. 17.Jas 1:17 EueryEvery good and perfect 6gift commeth from aboue. Aske it therefore at Gods hands, foraaVerſ. 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,Vſe 3. but briefly; and that for Conſolation of ſuch as louelove the Lord; eſteeming him as their beſt beloued, ſetting their whole hearts and ſoules vponupon him: In ſo doing they hauehave 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!bbIoh. 14. 21.John 14:21 He that loueth me, ſhall be loued of my Father, and I will louelove him, and manifeſt my ſelfe vntounto him (ſaith our Sauiour.) So that we ſee here is no louelove loſt: Chriſt will reſpect them moſt graciouſly for euermore, and alwaies doe them good. Yea euerything ſhall further their good and welfare: and ſo ſaith the Apoſtle,ccRom. 8. 28.Rom 8:28 All things worke together for p. 56good to them that louelove God. EueryEvery 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 merciemercy; 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;ee1 Cor. 2. 9.1 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 louelove 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, ffIam. 2. 5.Jas 2:5a kingdome vntounto ſuch, andggCap. 1. 12. a crowne of life, which they ſhall receiue. Let then the louelove-ſicke hearts of the godly be cheared vp, for God doth not forget their labour and louelove, but he will recompence it with an euerlaſting louelove. Let it ſerue likewiſe to enkindle our louelove, 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 p. 57might, 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) hhAuguſt. 4. Confeſſ.Bleſſed is he, O Lord, who thus loueth thee, and his friend in thee, and his enemie for thee; for onelyonly 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, iiJohn 3. 29.John 3:29He 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 vntounto 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 Chriſt Paranymphs. Doctr. Miniſters are Chriſts Paranymphs.In a ſpeciall manner they are his friends to wooe the Church and winne the Church vntounto himſelfe, to fit it and prepare it for himſelfe.

So witneſſeth the Apoſtle when he ſaith,kkColoſſ. 1. 28, 29.Col 1:28Col 1:29 We warne eueryevery man, and teach eueryevery man in all wiſdome, that we may preſent eueryevery man perfect in Chriſt Ieſus, whereunto (ſaith he) I alſo labour. And writing to the Corinthians he thus ſpeaketh;ll2 Cor. 11. 2, 3.2 Cor 11:22 Cor 11:3 I am iealous ouer you with a godly p. 58iealouſie, for I hauehave eſpouſed you to one huſband, that I may preſent you as a chaſte virgin vntounto 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 vntounto Chriſt, that ſhee breake not her mariage-couenant with him. I haſten to the Vſes, for in this I hauehave promiſed breuitie.

Let vsus Miniſters hence learne our duties.Ʋſe 1. And ſeeing we hauehave the Church committed to our care, and are ſo farre honoured as to be betruſted with Chriſts Queene, let vsus vſe all poſſible meanes that we may deliuer vntounto the Bridegroome a pure and chaſte virgin. When mmGen. 24.Gen 24Abraham 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 vsus be as faithfull to God the Father and to Ieſus Chriſt his Sonne, as that good ſeruant was to Abraham and Iſaac: Let vsus doe our meſſage with diligence, and execute our charge with faithfulneſſe and prayer: Let vsus 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, vnderunder which our ancient Mythologiſts hauehave 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,nnIohn 3. 14.John 3:14 as the brazen ſerpent was on a pole to be ſeene of the Iſraelites who were ſtung. Let vsus ſo ſpeake of him, as that the daughters of Ieruſalem may fall in louelove with him: working firſt vponupon the vnderſtanding of our people, bringing them to a through knowledge of this Chriſt, whom we tender vntounto them as an husband; for this is requiſite in mariage: Error perſonae makes a nullitie. And then ſecondly vponupon their affections, that they may take liking of him. To further which, we muſt ſpeake earneſtly and ſeriouſly, not coldly, careleſly; vſing the beſt of our skill with arguments and motiues to winne them to his louelove. p. 59What a ſhame then is it for a Miniſter either to be ignorant of this Chriſt, whom he ſhould commend for a husband to the Church (for what wiſe man will 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, deſiringooActs 20. 30.Acts 20:30 to draw diſciples rather after them, than winne ſoules to God. Oh let not theſe things, my brethren, be found in any of vsus, but ſeeing we are called to ſuch honour, let vsus 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 asppGen. 32. 10.Gen 32:10 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 conuerted and wonne by vsus to Chriſts louelove into the world to come.

Let Hearers hence alſo be exhorted:Ʋſe 2. For ſeeing Miniſters are Chriſts, ſeruants to offer and perſwade mariage betwixt the Church and him; let them be bid welcome, and harkned vntounto. What maid will not marke and giuegive good attention, when matter of mariage is broken 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 vsus: the Sonne and heire of the great King of heauen ſends his Embaſſadors to treat with vsus poore beggars (yea worſe than beggars) concerning mariage; and yet good Lord how coy are we, we cannot be ſpoken withall, forſooth; we be not at p. 60leiſure. And when our leiſure ſerues vsus, 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 hauehave obtained; and yet they with all their perſwaſions and intreaties cannot ſo farre preuaile with vsus, as to make vsus hearken to it: EueryEvery ſuitor ſhall hauehave 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 (asqqMatth. 4. 9.Matt 4:9 they were to our bleſſed Sauiour, when he offered to ioynture him in many kingdomes, if he would louelove 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 maintenance, wealth at will, honours and preferments, with the like; this old dotard ſpeeds. And for the Fleſh, though asrrIude 23.Jude 1:23 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 vsus, promiſing all pleaſure and content vntounto vsus, 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; giuegive not, oh giuegive 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 isſſIohn 8.John 8 a lyer and a murderer, and ſo thou wilt finde him in the end if thou doſt truſt him. And for the world; it hath but a weake tenure of all that it poſſeſſeth, and can aſſure thee of no other dowry than vanitie and vexation; asttEccleſ. 1.Eccl 1 Solomon witneſſeth, who proued it: if then thou beſtoweſt thy ſelfe p. 61on 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. Remember he is an ill wooer that wanteth words, they are the cheapeſt chaffer a man can part withall, and therefore 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, uuPſal. 58. 4, 5.Ps 58:4Ps 58:5which 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 vndoing. GiueGive entertainment therefore I beſeech you to the Lord of glory: For him I am a deputed wooer at this time; my ſuit vntounto you is for your loues for Chriſt my Maſter (For**2 Cor. 5. 20.2 Cor 5:20 as though God did beſeech you through vsus, we pray you in Chriſts ſtead that yee be reconciled vntounto God.) Were he euill-fauoured or deformed, then you might hauehave ſome cauſe to refuſe to louelove him: but he is not;xxCant. 5. 9.Song 5:9 He is white and ruddie, the chiefeſt amongst ten thouſands, infinitely fairer than all the ſons of men,yyHeb. 1. 3.Heb 1:3 being the brightneſſe of the glory of his Father, and the expreſſe image of his perſon. Or were he poore like Lazarus, you might hauehave ſome reaſon to diſ-affect him: but he is not; for he is rich and wealthy, being the greateſt heire that euer was, euenzzHeb. 1. 2.Heb 1:2 heire of all things. Or could you alledge that his ſtocke is meane, his birth ignoble, it were ſomewhat: but that you cannot; for he isaaReuel. 19. 16. & 17. 14.Rev 19:16Rev 17:14 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;bbColoſſ. 2. 3.Col 2:3 For in him are hid all the treaſures of wiſdome and of knowledge. Seeing then he is the faireſt, wealthieſt, nobleſt, and wiſeſt of any other whatſoeuer, ſet thy heart vponupon him, and louelove him vntill thou be ſicke of louelove 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 p. 62Gentry 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 vponupon 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:ccPſal. 45. 15.Ps 45:15 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 hisddReuel. 21.Rev 21 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 conceiue; If the houſe of this world be ſo excellent, as that it deſerues to be ſo eſteemed by vsus, 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 louelove vponupon any other Suiter, and now at length ſuffer thy ſelfe to be wrought vponupon by our Miniſterie, not to gaineſay; that we with all ſpeed and haſte (as Abrahams ſeruant did) may returne againe to him that ſent vsus. And thus much for the Appellation, which I could not paſſe ouer without ſome vſefull obſeruation. His warrant is next to be conſidered, which he brings for the publiſhing of this his Song, and is implied in theſe words,

p. 63Of my beloued] i. Text.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 inſtrumentall, and Pen-man of it, yet God was the Author principall. We ſee then he ſet it forth, Cum gratia & priuilegio Regiae Maieſtatis. Doctr. Miniſters are to deliuer nothing for Doctrine but what they hauehave warrant for the deliuery of.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 hauehave 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 hauehave receiued in charge from God to deliuer.

It was the vſuall manner of the Prophets (preaching vntounto the people) to prefixe before their meſſage theſe and ſuch like prefaces,eeEzek. 2. 4. Hoſ. 4. 1.Ezek 2:4Hos 4:1 Ioel 1. 1. & alibi.Joel 1:1Thus 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 vponupon a ſure and certaine foundation:ff1 Cor. 11 23.1 Cor 11:23 I hauehave receiued of the Lord (ſaith he) that which I alſo hauehave deliuered vntounto you. And againe elſewhere thus;gg1 Cor. 15. 3.1 Cor 15:3 Firſt of all I deliuered vntounto you that which I receiued, &c. This the Lord himſelfe enioynes his ſeruants:hhIer. 1. 7.Jer 1:7 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;iiEzek. 3. 17.Ezek 3:17 Thou ſhalt heare the Word at my mouth, and giuegive them warning from mee. So likewiſe when our Sauiour ſent out his Apoſtles into the world to teach all Nations, he willeth that they ſhouldkkMat. 28. 20.Matt 28:20 teach them to obſerue all things whatſoeuer (ſaith hee) I hauehave commanded you. Yea, our bleſſed Sauiour himſelfe profeſſeth, llIoh. 7. 16. & 8. 28.John 7:16John 8:28My Doctrine is not mine, but his that ſent me. And againe, The things that I hauehave heard of him, thoſe ſpeake I to the world.

And the reaſon of this is good:Reaſon. viz. that the faith of our hearers ſhould not bee in the wiſdome of men, p. 64but in the power of God: which reaſon the Apoſtle himſelfe rendersmm1 Cor. 2. 4, 5.1 Cor 2:41 Cor 2:5 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:Vſe 1. Firſt, it concernes vsus Miniſters, 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 Phyſitian he beginnes with Experience, and ſo comes to Reaſon and Authority: But wee Diuines muſt beginne with Authority, and ſo proceede to Reaſon and Experience. We are Chriſts Embaſſadors, and in his ſtead, ſaith the Apoſtlenn2. Cor. 5. 20.2 Cor 5:20: 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 depart 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 iudgement 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 conuiction of the conſcience, the information of the vnderſtanding, the reſolution of the iudgement, the gaining 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 deſcant, 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 gratia & priuilegio. Gods pure truth muſt be diſpenſed, and all the truth, and nothing but the truth. So helpe vsus God.

p. 65Secondly,Vſe 2. this neerely concernes all Hearers, that they receiue nothing into their heads and hearts but what they find Seene and allowed, and publiſhed by Authority. To the Law and to the Teſtimony ooIſay 8. 20.Isa 8:20, (ſaid the Oracle 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 hauehave authority of Scripture for our propounded points (it being rightly vnderſtood) then we hauehave 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 whatſoeuer is propounded vntounto 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.Ier. 23. 16.Jer 23:16 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 hauehave tried it by the touch, or weighed it in the ballance; and whats the reaſon? becauſe there is much of it light and naught; yea hardly we will take a groat without bowing, bending, rubbing it, and the like, being therein oftentimes ouer-curious: But in religious matters which concerne our ſaith and ſoules ſaluation, wee are ouer-careleſſe, albeit we are forewarnedpp1 Iohn 4. 1.1 John 4:1 of many falſe Prophets that are gone into the world, and therefore willd not to beleeue eueryevery ſpirit, but to try the ſpirits whether they be of God. This is a great, yet common fault amongſt vsus. Were heqqGal. 1. 8.Gal 1:8 an Angell from heauen that preacheth to thee, yet art thou bound to looke into his Doctrine and examine it, and not to take it vponupon credit without hee bring ſufficient proofe and warrant for it. By vertue of our place we challenge Audience; hearken to a matter you muſt becauſe we ſay it; but we cannot by and by challenge Credence; for you may not beleeue it vntill p. 66you know vponupon what ground we ſpeake it. And therefore like good Beraeans ſee you ſearch the Scriptures whether theſe things be ſo.Acts 17. 11.Acts 17:11

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.Text. In the meane time this obſerue we:

The good of Gods Church is the ſubiect of a Preachers labours; Doctr. Miniſters ought to ſpend their paines eſpecially for the Churches good.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,rrRom. 12. 7, 8.Rom 12:7Rom 12:8 Let vsus wait on our miniſtring: he that teacheth, on teaching: or he that exhorteth, on exhortation: with which dutie he ſtraightly chargeth Timothie, and vsus in him,ſſ1 Tim. 4. 13, 14, 15.1 Tim 4:131 Tim 4:141 Tim 4:15 GiueGive attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee: Meditate vponupon theſe things: giuegive thy ſelfe wholly to them. Preach the word, be inſtant in ſeaſon and out of ſeaſon, &c. And according 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;Acts 6. 2.Acts 6:2 thinking it not fit to leaue the word of God to ſerue tables.

And did we but conſider the weightineſſe of the calling, Reaſ.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,…umeris angelorum formidandum. it requires the whole man, yea the ſtrength and abilitie of Angels to ſtand vnderunder it; and therefore ſaith the Apoſtle,2 Cor. 2. 16.2 Cor 2:16 who is ſufficient for theſe things?

But Saint Paul exerciſed a manuall occupation and became a Tent-maker,Obiect. labouring with his hands, and that after he was called to his Apoſtleſhip. And ſo p. 67Saint Peter and others were fiſhers and followed fiſhing.

I grant,Anſw. the Apoſtles did ſo, but it was only in caſe of neceſſitie, in time of the Churches wants and pouertie, to the end they might ſupport the need and neceſſitie 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:Vſe 1. it affords a double vſe, one to vsus who are the Lords warriers, that tt2 Tim. 2. 4.2 Tim 2:4we entangle not our ſelues with the things of this life. The Lord hath laid a heauy burden vponupon 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,Epiſt. 57. God in Choro, and Mammon in Foro? I know there is a care of ſecular affaires belonging to vsus: For auu1 Tim. 3. 4, 5.1 Tim 3:41 Tim 3:5 1 Tim. 5. 8.1 Tim 5:8Biſhop muſt be able to rule his owne houſe honeſtly. And againe, if there be any (without exception) that prouideth not for his family, 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 hauehave to doe with ſome other calling; for (beſides in the forenamed caſes) ſo it be at ſpare houres,Horis ſucciſiuis. and vſed rather as a recreation than occupation, it is allowable: p. 68yet ſtill Diuinitie muſt be our moſt and maineſt ſtudie,Maior pars vitae atque ingenij huc ſtet. that we may ſaue and winne ſoules to God. Let vsus 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, **Iohn 21. 21.John 21:21Clericus in oppido, Piſcis in arido: Age quod tui muneris eſt: verbi es Miniſter, hoc age.What is that to thee? The Church is thy proper element, and the Pulpit thy right vbi: the Temple ſhould be the center of all thy circumference. Doe that which belongs vntounto thy Office, as Ʋalentinian ſaid to Ambroſe; Thou art a Miniſter, minde thou that.

And now for our people,Vſe 2. 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 hauehave no cauſe to diuert their ſtudies.In 1. ad Tim. A neceſſary liuing (ſaith Chryſoſtome) ought plentifully to be miniſtred vntounto your Teachers, leſt they ſhould be diſcomfited, and that they might not depriue themſelues and you of great things, while they be buſied about the ſmalleſt. And ſurely this is one of the blemiſhes of our Church, that many well-deſeruing Miniſters are of neceſſitie compelled to leaue ſtudying of Sermons, and ſtudie for bread to put in their owne and childrens mouthes. What Vocation is there in this land (honeſt in it ſelfe, and induſtriouſly followed by the profeſſors of it) wherein a man may not liue, and leaue well behinde him for the maintenance of ſuch as ſhall ſome after,Dat Galenus opes, dat Iuſtinianus honores. except only in the Miniſterie? Phyſicke and Law bring wealth and honour, but Learning followes Homer with a ſtaffe and wallet; the ſtudie of Diuinitie brings contempt and beggerie. Looke how it was with the Iewes vnderunder the tyrannie of Egypt, Exod. 5.Exod 5ſo is it now with vsus; when we ſhould make bricke, worke in our profeſſion, we are enforced to gather ſtraw, ſeeke out for ſuſtenance; and yet if our tale of bricke be not made vp, we p. 69are cried out vponupon 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 hauehave 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 hauehave done with the Prooem: Now we come to the Poem or Song it ſelfe.

My welbeloued hath a Vineyard in a very fruitfull hill, Text.&c. Wherein is ſet forth Gods great louelove towards his people Iſrael and Iudah; and their horrible ingratitude and diſobedience towards him; together with their fearefull and finall ruine, for that their diſobedience: All which is darkly and obſcurely propounded vnderunder a continued ſimilitude or allegorie of an vnprofitable Vineyard which did not anſwer the coſt and expectation of the Vinitor by bringing forth of fruitxxHeb. 6. 7.Heb 6:7 meet for him that dreſſed it.

In opening whereof we need not doubt of finding out the true and proper ſenſe and meaning in the Generall; as who this Vinitor is, and who the Ʋineyard, and what the fruit; theſe being explained and expounded by our Prophet, verſ. 7. But in the Particulars there is queſtion: As, what is meant by Hill, Fence, Stones, Plant, Tower, Winepreſſe: foraſmuch as theſe parts are not followed by him, and are diuerſly interpreted by Expoſitors. By Hill ſome vnderſtanding the field of this world: others, the citie of Ieruſalem, which was higher than all other Cities and the Countrie thereabouts: And others, the Land of Canaan, a land flowing with milke and hony.

By Fence or Hedge, ſome vnderſtand the Law which was giuen by Moſes, whereby the people of Iſrael were fenced in and kept within compaſſe: Others, the Couenant which God made with his people the Iewes, wherwith he did hedge them in vntounto himſelfe to be his peculiar people: And others vnderſtand thereby the Diuine p. 70protection; by which as by an hedge the Lord did continually protect his people.

By Stones, ſome vnderſtand their wicked Kings; (Saul, Ahab, and the reſt) who by their wicked practiſes did hinder the growth of Gods Church: Others the Gentiles and Heathen people (the Canaanites, and Hittites, with the reſt) whom the Lord caſt out before the people of Iſrael: Others vnderſtand thereby, all kinde of Idolatrie, Errors, Abominations, which the Lord purged his people from: And there are ſome others, who by ſtones, vnderſtand the Wall wherewith the Lord did make the fence or hedge, and that becauſe theyySakal] in Piol. word here vſed, ſignifieth as well to build with ſtones, and gather them together for that end, as to remoue ſtones.

By the choice Plant, ſome would hauehave the Lord Ieſus to be meant, and that becauſe the Prophet ſpeaketh in the ſingular number, both in the Parable and in the expoſition of it. He ſaith not, Vines or Plants, zzSorec Ifch Iehudah.but a Vine or Plant; and the man of Iudah, not the men of Iudah: Others vnderſtand thereby, the beſt and choiſeſt perſons amongſt that people, eſpecially them of the houſe of Iudah (as Dauid, Solomon, and the reſt) whom God had choſen and endued with an excellent meaſure of his Spirit, for rule and gouernment: and others vnderſtand it more largely, for the whole body of that people, the ſtems, and branches, of Abraham, Iſaak, Iacob, thoſe honourable Plants.

By Tower, ſome vnderſtand their Prophets, Prieſts, and Princes, whom the Lord gaue vntounto them, to watch (as out of a tower) ouer them for their good: Others would hauehave vsus vnderſtand thereby Ieruſalem, that great Metropolitan Citie of the Iewes: And others, the Temple which was built therein.

By Wine-preſſe that was therein, ſome doe vnderſtand the Doctrine of the Prophets, their exhortations and reprehenſions, whereby they did labour to bring p. 71the people to repentance: Others, Paſſions and Afflictions, which the Lord laid vponupon them for their ſinnes: And others vnderſtand thereby, the Altar in the Temple, vponupon which they did offer vp their ſacrifices and oblations. Thus we ſee the diuerſitie of opinions concerning theſe particulars, and the variety of paths wherein our Interpreters walke; ſo that it is no eaſie matter to take the right: yet amongſt all, I had rather follow them, who by this fruitfull Hill, vnderſtand the Land of Canaan: For of it the Scripture thus ſpeaketh; aaDeut. 11. 9, 11, 12.Deut 11:9Deut 11:11Deut 11:12The Land whither you goe to poſſeſſe it, is a land of hils and vallies, and drinketh water of the raine of heauen: A land which the Lord thy God careth for: the eies of the Lord thy God are alwaies vponupon it, from the beginning of the yeere euen vntounto the end of the yeere. A good land and large, flowing with milke and honie.

By Fence or Hedge, his mightie protection, whereby he defended and preſerued his people from all their enemies. This was that hedge which the Lord made aboutbbIob 1. 9.Job 1:9 Iob, and about his houſe, and about all that he had on eueryevery ſide. And this hedge did the Lord promiſe to make aboutccZach. 2. 5.Zech 2:5 Ieruſalem, ſo that none ſhould hurt it.Pſal. 90.Ps 90 Of which Fence reade at large, Pſal. 90.

By Stones, the Canaanites, and Hittites, of whom Dauid thus ſpeaketh: ddPſal. 44. 2.Ps 44:2Thou didſt driue out the Heathen with thy hand, and plantedſt them, thou didſt afflict the people and caſt them out. Of which Stones (eeAlphonſ. Salm. in parab. vin…ae. Matth. 21.Matt 21 ſay ſome) Iohn Baptiſt ſpeaketh, when he telleth the Iewes (bragging they had Abraham to their father) ffMatth. 3. 9.Matt 3:9that God is able of theſe ſtones to raiſe vp children vntounto Abraham. (But that I deliuer not for doctrine.)

By choiſe Plant, the ſeed of Abraham, Iſaak, Iacob, the men of Iſrael, and Iudah, as appeares verſe 7. One number there being put for another, Per Synecdochen.the ſingular for the plurall; a thing vſuall in Scripture. And thus we reade: ggPſal. 80. 8,-12.Ps 80:8–12Thou haſt brought a Vine out of Aegypt, thou haſt caſt out the Heathen and planted it. Thou preparedſt p. 72roome 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 vntounto the Sea, and her branches vntounto the riuer. And elſe-where thus: hhIer. 2. 21.Jer 2:21I had planted thee a noble Vine wholly, a right ſeed: How then art thou turned into the degenerate plant of a ſtrange Vine vntounto me? In both which places the people of Iſrael are meant.

By Tower, the glorious Temple that was in Ieruſalem, that ſtately edifice or building; according to that of the Prophet; iiPſal. 78. 69.Ps 78:69He built his Sanctuary like high Palaces, like the earth which he hath eſtabliſhed for euer. And ſo is it termed elſe-where, kkMic. 4. 8.Mic 4:8A 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 approue and faſten on, as iudging it to be the beſt, and leaſt dangerous; it being conſonant to other Scriptures, as I hauehave before ſhewed Howeuer I intend not to dwell on it, nor largely to inſiſt on eueryevery one of theſe particulars, but will content my ſelfe with pointing at ſome generall obſeruations, ariſing moſt naturally and clearely, when I come to the handling of them. Now for the Parts.

In this Song or Poem there is conſiderable,Diuiſion of the ſecond general part. firſt, a Parable, verſ. 1.-7. Secondly, the application of it, verſ. 7.

The Parable is briefly propounded, verſ. 1. and then more largely proſecuted from the ſecond verſe vntounto the ſeuenth.

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

My welbeloued hath a Vineyard] Text.By welbeloued he p. 73meaneth God himſelfe, as before we hauehave 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 isllPſal. 80. 8.Ps 80:8 vſually ſet forth in Scripture,Ier. 2. 21.Jer 2:21 and by none more:Matth. 21.Matt 21 For indeed there is no earthly thing that doth better reſemble it,Iohn 15. 1.John 15:1 than a vineyard 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 1in 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.mmDeut. 14. 2.Deut 14:2 Thou art an holy people vntounto the Lord thy God (ſaith Moſes) and he hath choſen thee to be a peculiar people vntounto himſelfe aboue all Nations that are vponupon the earth. And againe;nnLeuit. 20. 24, 26.Lev 20:24Lev 20:26 I am the Lord your God which hauehave ſeparated you from other people. This is that Solomon ſaith,ooCant. 4. 12.Song 4:12 A garden encloſed is my ſiſter (whereby he vnderſtands the Church) my ſpouſe: A ſpring ſhut vp, a fountaine ſealed. And this our Sauiour telleth his Diſciples, ppIohn 15. 19.John 15:19Yee are not of the world: I hauehave 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 imparked 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 diligence 2after 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, qqEpheſ. 4. 11, 12.Eph 4:11Eph 4:12he gaue ſome to be Apoſtles, p. 74and ſome to be Prophets, and ſome Euangeliſts, and ſome Paſtors, and others Teachers; and all was to huſband his Church, that it might be brought vntounto perfection, to which it cannot very ſuddenly be brought. The hardneſſe of our hearts, the flintineſſe of our affections, 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 decay; and the eſtate of the Church would proue worſe than the eſtate of a No-Church.

3A Vineyard of any other field is moſt ſubiect to be waſted by wilde beaſts; and lieth open to the prey of many kindes of ſpoyles, and that in regard of its pleaſant ſhadow and ſweet fruit: So the Church of God of all other places and ſocieties, is expoſed to greateſt dangers. TherrCant. 2. 15.Song 2:15 old Fox and his young Cubs ſtudie to deſtroy the Vines, and lay this Vineyard waſte. It is likeſſCap. 2. 2. a Lillie amongst thornes, aſſaulted on the one ſide by vnbeleeuers, 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. ttPſal. 94. 5.Ps 94:5Theſe breake in peeces thy people, O Lord, and afflict thine heritage. Would any man take the Churches picture? then let him, ſaith Luther, uuLoc. com. tit. de perſec. verae Eccl.paint a ſilly poore maid, ſitting in a wood or wilderneſſe compaſſed about on eueryevery ſide with hungry Lions, Wolues, Bores, and Beares, and with all manner of cruell and hurtfull beaſts, and in the midſt of a great many furious men, aſſaulting her eueryevery moment and minute: for this is her condition in the world. And what is the cauſe of this her trouble and moleſtation?**Pſal. 11. 3.Ps 11:3 What hath the righteous done? Surely godlineſſe and grace is that which breeds the quarrell.Iuſtin quia iuſtus, Chriſtianus quia Chriſtianus. Ariſtides muſt be baniſhed out of Athens becauſe he is iuſt, and Chriſtians muſt be throwne to the Lions becauſe they are Chriſtians: xxReuel. 12. 17.Rev 12:17The Dragon is wrath with the woman, and makes p. 75warre with the remnant of her ſeede (marke now the reaſon) becauſe they kept the Commandements of God, and had the Teſtimony of Ieſus Chriſt.

A Vineyard of any other poſſeſſion is moſt deare to 4him that holds it; that he will not part withall on any tearmes. The Lord forbid it me yy1 Kings 21. 3.1 Kgs 21:3(ſaid Naboth to Ahab) that I ſhould giuegive the inheritance of my fathers vntounto thee. Thus is the Church more deare and precious to the Lord, than all other ſocieties in the world.zzPſal. 87. 2.Ps 87:2 Hee loueth the gates of Sion more than all the dwellings of Iacob. It aaIſay 43. 4.Isa 43:4is precious in his ſight: He will giuegive men and people for her life: bbCap. 62. 3.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,ccIſay 49. 22.Isa 49:22 The beauty of the earth; The ſtandard of the Nations; ddMatth. 4.Matt 4The holy Citie; eeReu. 21. 2. 19.Rev 21:2Rev 21:19A citie whoſe walles and gates are of precious ſtones, and the ſtreets of gold. ffCant. 2. 1.Song 2:1The roſe of the field: The Lilly of the Vallies: ggand 4. 13, 15.The faireſt amongst women: An Orchard of Pomgranats: A Fountaine of Gardens: A well of ſpringing waters. And being compared with other ſocieties,hhCap. 2. 2, 3. 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 vntounto the Lord, as is his Church. And thus in generall we hauehave ſeene what excellent proportion and congruity there is between them, and how liuely by a Vine-yard the nature and condition of the Church viſible is ſet forth. Now (more particularly) if we compare the Church and the Vine 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; Qui viret inſolijs venit à ra…icibus humor.that we know ſendeth ſappe to eueryevery 1Stem and Branch, whereby they flouriſh and bring p. 76forth fruit, and vnleſſe they continue in the root, they can neuer thriue nor proſper, for thence it is whence they hauehave their moiſture: Thus the Church and eueryevery 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: iiIohn 15. 4.John 15:4As the branch cannot beare fruit of it ſelfe except it abide in the Vine; Verſ. 5.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. Verſ. 6.If a man abide not in me, hee is caſt forth as a branch, and is withered, and men gather 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 congregation, and all the congregations of the faithfull in the whole world make but one only Church. And albeit there arekkCant. 6. 8, 9.Song 6:8Song 6:9 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, ll1 Cor. 12. 20.1 Cor 12:20Now are they many members, yet but one bodie: One, as ſucking ſap from one and the ſame root; liuing by one and the ſame ſpirit mmEpheſ. 4. 4.Eph 4:4, 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 p. 77thereof are not alike incorporated into the root, through the inuiſible bonds of the ſpirit, neither doe theynnIohn 15.John 15 bring forth fruit in him. Some there are who are onelyonly externally engrafted; others there are who are alſo internally. The former ſort are ſuch members of the Church viſible, who by externall baptiſme hauehave giuen their names to Chriſt, and ſo entred into the profeſſion; yet indeed are not Chriſts, becauſe they hauehave not the Spirit of Chriſt: for though they are baptized with water, yet they are not with the holy Ghoſt. They hauehave Iohns baptiſme, but not Chriſts baptiſme. This kinde of Sacramentall engrafting will ſuffer a cutting offooIohn 15. 2.John 15:2, becauſe they hauehave not the ſap of grace miniſtred vntounto them from the ſtocke of life, but are as dead trees and branches. The other ſort are they who beſides the outward engrafting are alſo inwardly engrafted by the holy Ghoſt into the 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 communicate together in the outward bonds of one profeſſion, as they viſibly continue together like one viſible body vponupon 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,Sine modo creſcunt. in growing and ſpreading forth it ſelfe: in one weeke, yea night,Plinie. 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 vntounto another. They are all for Addition and Multiplication, nothing for Diuiſion or Subſtraction (except in euill.)Virtutes Chriſtianae ſunt copulatiuae. They ſing the ſong of degrees, adding topp2 Pet. 1. 5.2 Pet 1:5 Faith, Virtue; and to Virtue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godlineſſe; and to Godlineſſe, Brotherly-kindneſſe; and to Brotherly-kindneſſe, p. 78Charitie. 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 qqExod. 1. 2.Exod 1:2the people of Iſrael vnderunder Pharaohs tyranny, the more they were oppreſſed, the more they multiplied and grew. Thus the Church of God euer riſeth in its ruine,Sanguis martyrum eſt ſemen Eccleſiae. proſpereth in its perſecution. The bloud of Martyrs is but the ſeed of it, and the chopping off their heads but as the pruning of this Vine. And as Ioſeph ſaid, ſo may eueryevery true Chriſtian ſay; The Lord hath made me fruitfull in the Land of my affliction. rrRom. 5. 4, 5.Rom 5:4Rom 5:5Their tribulation worketh patience; and patience experience; and experience hope; and that maketh not aſhamed. And thus for the reſemblance in the branches.

3Now in the Barke or Rinde let vsus compare them: we ſee that the Barke of the Vine ſeemeth more withered & dry than the Rinde or Barke of any other Tree whateuer: yet it hath plenty of ſap and abundance of moiſture vnderunder it. Thus the Church of God ſeemes blacke and deformed outwardly to the worlds eye (which onelyonly beholdeth and iudgeth the Rinde) by reaſon of the ſcorching heat of perſecution; yet ſhe is inwardly glorious and beautifull, for there the inuiſible graces of Faith, Feare, Hope, LoueLove, Patience, Holineſſe, are hid. This ſhewes the Pſalmiſt:ſſPſal. 45. 13.Ps 45:13 The Kings Daughter is all glorious within: and the Church maketh this confeſſion of her ſelfe;ttCant. 1. 5, 6.Song 1:5Song 1:6 I am blacke but comely, oh ye Daughters of Ieruſalem, as the tents of Kedar, as the curtaines of Soloman. And this is the cauſe that her mothers children looke vponupon her and are angry with her.

4In the Wood, let vsus ſee what likeneſſe we can finde: 1. That we know is the weakeſt and feebleſt wood of any other. The trees of the Foreſt are ſtrong and tall, p. 79but 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 isuuIſay 33.Isa 33 a weake tent in it ſelfe not fortified with any wals: A ſmall flocke of ſheepe very impotent and feeble.**Zeph. 3. 12.Zeph 3:12 An humble and poore people; yea a very worme, for ſo the Lord calleth her, xxIſay 41. 14.Isa 41:14Feare not thou worme Iacob, and ye men of Iſrael: I will helpe thee, Verſ. 10.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 Godsyy2 Cor. 12. 9.2 Cor 12:9 ſtrength is made perfect in the Churches weakneſſe, by his power is it ſuſtained, on her beloued ſhe iszzCant. 8. 5.Song 8:5 faine to leane, comming out of the wilderneſſe of this world. The Altar of the Sanctuary, which at the baſe had Lions of braſſe for ſupporters of it, we may well thinke was a type of this. Secondly, vnleſſe it beare grapes it is the vnprofitableſt wood of any:aaEzek. 15. 3.Ezek 15:3 Sonne of man (ſaith God to Ezechiel) what is the Vine-tree more than any tree, or than a branch which is amongst the trees of the Foreſt? Shall wood bee taken thereof to doe any worke? Or will men take a pinne of it to hang any veſſell thereon? Verſ. 5.Behold when it was whole it was meet for no worke, &c. Thus the wood of this plant is meet for no vſe (being cut downe or taken from the root) it is only fit fewell for the fire. This is the condition likewiſe of all barren and fruitleſſe profeſſors, they are good for nothing but to be fewell of Gods wrath. But of this hereafter.

In the Leaues likewiſe the reſemblance is excellent: 51. the leaues of the Vine are good for ſhadow bbHoſ. 4. 13.Hos 4:13, eueryevery thing delights in the heat of Summer to harbour vnderunder their ſhade: And thus howeuer the Church and members of the Church are perſecuted and afflicted by the wicked, and well cudgeled, as fruit trees are in Summer; yet in the day of trouble their ſhadow is good, p. 80then can the wicked runne to them for ſhelter. Thus Pharaoh and his Courtiers in the euill day can ſend for Moſes and Aaron ccExod. 9. 27.Exod 9:27, and deſire them to pray vntounto the Lord that there bee no more mighty thunders and haile, &c. Sodd1 Sam. 24. 21.1 Sam 24:21 Saul in foule weather runnes to Dauid; and Ieroboam ee1 King. 13. 6.1 Kgs 13:6to the man of God; Belteſhazzer ffDan. 5. 12, 13.Dan 5:12Dan 5:13to Daniel; Zedekiah ggIer. 37. 3.Jer 37:3to Ieremiah; the fooliſh hhMat. 25. 8.Matt 25:8Virgins to the wiſe. Theſe beſides many more that might be reckoned, hauehave found the beſt harbouring to be vnderunder their ſhade, and that no leaues could ſo well keepe off a ſtorme of vengeance as theſe leaues could. Themiſtocles though he were baniſhed in peace, yet he was ſent for home in warre. And ſo the godly, though they bee paſſed ouer in the dayes of pride, yet when the ſhowres of Gods wrath ſhall fall, then they and their ſhadow ſhall be more regarded.

2. The leaues of the Vine are good for medicine, they are very profitable and of excellent vſe, for healing wounds, cleanſing ſores, if they be taken and applied. The fruit thereof ſhall be for meat, (ſaith Ezechiel ſpeaking of the Church)iiEzek. 47. 12.Ezek 47:12 and the leafe thereof for medicine. Thus the very outward profeſſion of a Chriſtian, the very leaues and outward carriage of the godly is for medicinable vſe; hereby many hauehave beene healed, thouſands hauehave beene wonne tokk1 Pet. 2. 12.1 Pet 2:12 a louelove and liking of the truth. Thus Lucianus an ancient Martyr, perſwaded many Gentiles vntounto the faith by his graue countenance and modeſt diſpoſition, inſomuch that (as it is recorded) Maximinus that perſecuting Emperour durſt not looke him in the face for feare he ſhould turne Chriſtian. And ſo mention is made by Beda llEng. Hiſt. lib. 1. cap. 7., of one Albane, who receiuing a poore perſecuted Chriſtian into his houſe, and ſeeing his holy deuotion and ſweet carriage, was ſo much affected with the ſame, as that hee became an earneſt profeſſor of the faith, and in the end a glorious Martyr for the faith. And ſo their words, they hauehave a healing quality with them if they were applied, they p. 81tend to themmEpheſ. 4. 29.Eph 4:29 edification andnnPro. 10. 21.Prov 10:21 feeding of many, and miniſter ooColoſ. 4. 6.Col 4:6grace vntounto the hearers, as the Apoſtle ſpeaketh. ppPſal. 37. 30.Ps 37:30The mouth of the righteous will ſpeake of wiſdome (ſaith Dauid) and his tongue talketh of iudgement: They are ſometimes perſwading▪ ſometimes inſtructing, ſometimes admoniſhing, ſometimes comforting, other whiles praying all tending to the healing of wounded and diſtreſſed conſciences. And thus in this we ſee a good agreement.

Now laſtly for their fruits; and firſt for the quantity, 6then for the quality of it: The Vine we know beareth firſt plenty of fruit; it beareth in bunches and cluſters many Grapes together: So the Church aboundeth in good workes qq1 Cor. 15. 58.1 Cor 15:58, bring filled with the fruits of righteouſneſſe rrPhil. 1. 11.Phil 1:11, as the Apoſtle ſpeaketh to the Philippians, ſſIohn 15. 5.John 15:5bringing forth much fruit, as our Sauiour teſtifieth of his Diſciples. Full of mercy and good workes, ttIam. 3. 17, 18.Jas 3:17Jas 3:18without 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 louelove.

2. The Vine beareth Pleaſant fruit: no fruit more delectable to the taſte, than is the Grape; nor more comfortable to the heart, than is the Wine made of the Grape:uuIudg. 9. 13.Judg 9:13 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 louelove and mercy refreſh the bowels of the Saints diſtreſſed, brethren afflicted? How doe their fruits of iuſtice and equity eaſe and releeue the oppreſſed ſoule? How is God glorified;**Iohn 15. 8.John 15:8 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 vntounto death,xxRom. 7. 21.Rom 7:21 as the Apoſtle ſpeaketh.

In diuers other particulars the compariſon might be followed; but I deſire not to be more curious than profitable. By this that hath beene ſaid, wee cannot but ſee p. 82the aptneſſe of the ſimilitude. Now to ſome profitable obſeruations. And firſt ſomething may be noted in generall, 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 ſpirituall.)

As firſt: Doctr. It is lawfull to make reſemblances betweene things earthly and heauenly.It is lawfull to make reſemblances and likeneſſes 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, hauehave 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 libertie in teaching,Vſe. for the edification of their hearers, whom (if they be of the weaker ſort) let them not trouble with profound matters which they are not able to vnderſtand, but let vsus be content to vſe plaine ſimilitudes and home-bred compariſons, fetcht from leauen; from the meale-tub; or other domeſticall buſineſſe; knowing therein wee doe no other than Ieſus Chriſt our great Doctor and Maſter himſelfe did. We are called Nurſes yy1 Theſſ. 2.1 Thess 2: Now nurſes are not aſhamed (nay they rather delight in it) to condeſcend to the balbutient infancie of their nurcelings: And ſo let vsus; becomming (in this ſenſe) Barbarians vntounto Barbarians. Thus learned Auſtin (as himſelfe ſpeaketh) choſe rather to ſpeake barbarouſly than finely,Habeo in abſcondito quoddam oſſum. Sic enim potius lequamur. Melius eſt vt reprehendant nos Grammatici, quam non intelligant popul. Aug. in Pſ. 138.Ps 138 and to vſe the barbarous word oſſum in his expoſition, rather than the word foreign (though he allow it in the text, and ſo reads it) becauſe (though it were not ſo Grammaticall, yet) it was the more intelligible 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 vnderſtand p. 83him. So then let vsus preach (not as we are able to ſpeake, but) as our people are able to heare zzMark. 4. 33.Mark 4:33Iohn 16. 12.John 16:12, and as they can beare; remembring ſtill that we muſt rather ſeeke to make our people ſchollers, than to ſhew our ſelues ſchollers vntounto our people.

Now in vſing of Parables, Similitudes, Allegories, &c.See my expoſition on the Parable of the Prodigall, pag. 13, 14. theſe rules (as I hauehave 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 hauehave a care of the maieſtie of Scripture, 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 deſtroying of the letter, which was Origens fault.

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

Let Hearers learne,Ʋſe 2. not to deſpiſe their Miniſters for their plainneſſe, but (if any) themſelues for their childiſhneſſe, who muſt be thus liſped to. Seeke not ſo much to hauehave thy eare tickled, as thy vnderſtanding enlightned. The painfull Bee paſſeth by Roſes and Violets, and ſits vponupon 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 inuention. In a word, learne euermore to iudge that Sermon beſt (though plaine) whereby thou vnderſtandeſt 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.Doct. Things earthly ſhould teach vsus things heauenly. Things earthly may put vsus in minde of things heauenly; things naturall of ſpirituall.

What is there in this world that hath any being, but p. 84may reade to man a Diuinity Lecture? From the higheſt Angell to the loweſt worme, all teach vsus ſomewhat. The Sun, Moone, Starres, are good Schoolemaſters:aaPſal. 8. 3, 4.Ps 8:3Ps 8:4 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? ThusbbPſal. 19. 1.Ps 19:1 the Heauens preach the glory of God, and the Firmament ſheweth his handy worke. So the Fowles of the Heauens;ccIer. 8. 7.Jer 8:7 The Storke knoweth her appointed times, & the Turtle, and the Crane, and the Swallow obſerue the time of their comming. Theſe may teach vsus to know the day of our viſitation, and the iudgement of the Lord. The beaſts of the field likewiſe may inſtruct vsus:ddIſay 1. 2.Isa 1:2 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.eePro. 6. 6.Prov 6:6 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 eueryevery action and ordinary occaſion bee applied to good purpoſe. The Husbandman breaking vp his ground, theacheth vsus the neceſſity of Repentance, & calleth vponupon vsus for theffIer. 14. 4.Jer 14:4 breaking vp the fa…low … our hearts: HisggMat. 13. 3.Matt 13:3 caſting in his ſeed, and ſowing of his field, ſheweth vsus the nature of the w…d; the neceſſity and vtility of the ſame. Thehh1 Cor. 15. 37.1 Cor 15:37 Corne dying and fructifying, preacheth to vsus that Article of our faith, The reſurrection of the body. The beholding ofiiMat. 13. 25.Matt 13:25 …a…es and weeds in the field, may inſtruct vsus of the ſtate and condition of the Church militant. The Merchant ſearching for pearles,Verſ. 45. and paying dearely for that of price▪ ſhould remember vsus of a farre more precious pearle. The Goſpell, of the Kingdome which we ſhould highly rate, and ſell all to buy.kkMat. 7. 9, 10.Matt 7:9Matt 7:10 Childrens asking for bread or meat at their fathers hands, and the Fathers readineſſe to giuegive them what they aske, may teach vsus our duties towards p. 85God, and ſet forth the readineſſe of Gods louelove to vsus. llPſal. 123. 2.Ps 123:2Seruants waiting vponupon their Maſters, and Maids attending vponupon their Miſtreſſes, ſhould teach vsus to wait vponupon the Lord our God vntill he hauehave mercy on vsus. Thus Gods wiſdome is in this kinde remarkable; directing vsus by all things that may runne into our ſenſes, to raiſe vsus 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 hauehave preſſed by reſemblance of themmMatth. 25. 27.Matt 25:27 Ʋſurers curſed courſes: Wiſdome to prouide for euerlaſting Tabernacles, by liberalitie to the poore Saints is taught vsus,nnLuk. 16. 8, 9.Luke 16:8Luke 16:9 by the vniuſt policie of the deceitfull Steward. ooMatth. 24. 43.Matt 24:43Watchfulneſſe 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 vntounto his followers. Thus we hauehave ſeene this truth proued: now let vsus heare it further applied.

This may ſerue for our Humiliation, Vſe 1.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.Gen. 2. 19, 20.Gen 2:19Gen 2:20 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 vntounto them, and they (as Balaams Aſſe) can teach their maſter.Numb. 22. 28.Num 22:28 To the ſchoole of the creature is man now ſent, and put backe (like an p. 86idle truant) to his A. B. C. to learne the glory, goodneſſe, and prouidence of the Creator, by looking vponupon it; neither are we able to learne ſo much as the creature can teach vsus when we ply our leſſon hardeſt.Nos aper auditu praecellit, aranea tactu, Vultur odoratu, lynx viſu, ſimia guſtu. Conſider we how farre the creature doth excell man; 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 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 vsus 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 hauehave ſeene enough to humble vsus, yea euen the proudeſt of vsus, ſeeing in many good things they now excell vsus, 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 vsus. And this is our naturall condition.

It may ſerue likewiſe for reprehenſion, Vſe 2.in that wee hauehave ſuch emptie hearts, and heads, when in eueryevery corner we hauehave ſo many teachers to informe vsus and inſtruct vsus. 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 p. 87pillar and prop that many hauehave. But how is this poſſible? Doth not the great booke of the creatures (tearmed aptly by ſome,Du Bartas, 1. the Shepeards Kalender, Day 1. Weeke.and Ploughmans Alphabet) lie open,Hab. 2. 2.Hab 2:2 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.Rom 1:20and that this God is but one, and that this one God excelleth all other things both in might and maieſtie, Vniuerſus mundus nihil aliud eſt quàm Deus explicatus. Cuſan. Iob 12. 7, 8.Job 12:7Job 12:8and that hee will be worſhipped, &c. And indeed, 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 vntounto 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 witneſſe, leaue men without excuſe,Rom. 1. 20, -28.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.Isa 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 vsus 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 vponupon 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 p. 88brutiſheſt of beaſts, hath no feare nor dread of that which will be his eternall bane, and bring euerlaſting damnation vponupon him. And if ſuch as doe not further their ſaluation by the creatures are iuſtly to be taxed; then much more cauſe hauehave 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 maintenance of pride and wantonneſſe. Surely the damnation of ſuch ſleepes not.

A third vſe is for Inſtruction, Vſe 3.that we ſo vſe and behold things earthly, as that thereout we draw ſome heauenly leſſon: for there is a double vſe of eueryevery 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 creature which God gaue it for. And indeed what doe we more than the bruit beaſt, which hath a carnall and naturall vſe of the creature as well as we? Let vsus then no longer be like children who looke vponupon the pictures and babies in their bookes, and gaze vponupon the gilded leaues and couer, neuer looking to their leſſon which they ſhould learne therein: But let vsus doe as Trauellers in a forraine countrie, make eueryevery thing we ſee a good inſtruction, and eueryevery action a ſtirrop to heauenly meditation; 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 vsus but abuſed when they are halfe loſt: Yea, God is wronged, 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 hauehave done.

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

p. 89God is the Huſbandman of his Church: Doctr. God is the Churches Huſbandman.He it is that husbands it;ppIſay 27. 3.Isa 27:3 I the Lord doe keepe it, I will water it eueryevery moment (ſaith God) leſt any hurt it, I will keepe it night and day. And ſo S. Paul telleth the Church of Corinth, qq1 Cor. 3. 9.1 Cor 3:9that they were Gods tillage or huſbandrie. This our bleſſed Sauiour doth there intimate when he ſaith,rrMatth. 15 3.Matt 15:3 EueryEvery plant that my Father hath not planted ſhall be rooted vp: and elſewhere in plain termes auouch,ſſIohn 15. 1.John 15:1 I am the true Vine, and my Father is the Huſbandman. Thus the point is proued: & yet that it may be further cleared, a queſtion would be anſwered; for ſome may demand, whether Gods Miniſters are not husbandmen?Queſt. Are not they to ttIer. 1. 10.Jer 1:10ſet, ſowe, plant, pluck vp; anduuLuke 13. 7.Luke 13:7 Reſp.to dreſſe this Vineyard? How then can God be ſaid to be the husbandman therof?

I anſwer, God is the principall, they are but ſubordinate and inferiour, being called of him and ſet a worke by him: they are not**1 Pet. 5. 3.1 Pet 5:3 Lords of the heritage of God, but ſeruants and vnderunder-workmen, being taken in asxx1 Cor. 3. 9.1 Cor 3:9 Labourers, who (when the euen is come) ſhall from this Lord of the VineyardyyMatth. 20. 8.Matt 20:8 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 hauehave a good occaſion to ſpeake ſomething in commendation of this Vocation of Husbandrie;Ʋſe 1. ſeeing God ſingleth out this calling to ſet forth his owne care and paines by: what exception can be taken againſt it, when God himſelf ſo highly honours it? Mercers, Goldſmiths, Iewellers, and others of the like ranke, are not ſo often mentioned in Scriptures as theſe are: neither doth God ſo much credit them, in ſo often reſembling himſelf vntounto them. And yet alas! how is this profeſſion diſdained? and how are ſuch contemned as hindes and clownes, &c. who are profeſſors of it? And what man almoſt ſo meane, but he ſcornes to be of it or put his childe vntounto it? and yet p. 90God himſelfe aſſigned it tozzGen. 2. 8.Gen 2:8 Adam; andaa& 4. 2. Adam made a choice of it for his eldeſt ſonne. Surely it is righteous with God (asbbDod on Prou. 12. verſ. 11.Prov 12:11 one ſaith well) that tillage is ſo much decaied, 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 vntounto vsus the excellent priuiledge and prerogatiue of the Church;Vſe 2. 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 royaltie, and who can compare with her herein? Neither is this prerogatiue meerely titular, but very commodious and profitable: For he is not non-reſident vponupon his garden, but heccCant. 8. 13.Song 8:13 dwelleth in it to preſerue and guard it by his power. Great was Gods care for Iſraels ſafetie, as Moſes ſheweth, forddDeut. 32. 10, 11, 12.Deut 32:10Deut 32:11Deut 32:12 He led him about, he inſtructed him, he kept him as the apple of his eye. As an Eagle ſtirreth vp the neſt, fluttereth ouer her young, ſpreadeth abroad 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 vsus and defends vsus from all euils and dangers, and prouides for vsus whatſoeuer ſhall be needfull, as hereafter we ſhall ſee more largely and particularly.

And ſecondly,Vſe 2. hence we may hauehave a ground of triall whether we be true members of the Church of God or no: We may thus know it; if Gods husbandry appeareth in our ſoules: And for this purpoſe heare a Parable, eeProu. 24. 30, 31.Prov 24:30Prov 24:31I 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 p. 91downe. Thy heart is this field; examine now what growes in it: Doe thiſtles grow in ſtead of wheat, and ffIob 31. 40.Job 31:40cockle in ſtead of barley? (as Iob ſpeaketh) Doe the thornes and nettles of hard-heartedneſſe and hypocriſie, pride and blaſphemie, profaneneſſe and impietie? doth beaſtly drunkenneſſe, filthy whoring and vncleanneſſe, 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 taken 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 cloſe…; 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,Ʋſe 3. this may admoniſh eueryevery one that liues in the Church, and profeſſe themſelues to be members of the Church, patiently to ſuffer themſelues to be husbanded by the Lord; enduring all things with much meekneſſe and quietneſſe, which he in his wiſdome hath ordained to breake vsus vp withall, and to make vsus faire and fruitfull. The earth we ſee is cut and wounded with ſhares and cultures (and therefore called earth) yet is patient to ſuffer it, and returnes fruit to thoſe that plowed it.Terra quia teritur. 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 hauehave their hearts lie waſte than to be thus broken vp; for a barren eſtate is a wofull p. 92and curſed eſtate, and there can be no comfort in it. Doth God then come vntounto thee himſelfe with his pruning 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 oftentimes 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 before. And ſo, albeitmmHeb. 12. 11.Heb 12:11 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 hauehave them by theſe husbanded that they may grow fruitfull.

Laſtly, Vſe 4.this may ſerue for a direction to vsus, to whom to goe and make complaint when the Vineyard is waſted, 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 barren is my ſoule of what is good? How fruitfull is it in what is bad and naught? What ignorance, pride, ſenſeleſneſſe, ſecuritie, growes there, where knowledge, humilitie, zeale, patience, and other ſuch like graces ought to grow? Now p. 93ſince thou haſt taken the charge vponupon 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 negligent 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.