The Wild Vine, Text (6 of 7)

The Wild Vine · Text (6 of 7)

p. 229But may we not hauehave an eye vponupon ſecond cauſes?Queſt. Are we vtterly to neglect the inſtruments of our afflictions?

In all afflictions,Anſw. we are to conſider not only the action and worke, as it is ſimply naturall, and the diſpoſition of them to the manifeſtation of Gods glory and our good, in which reſpect God is the chiefe author of them; but alſo an accidentall confuſion and malignitie of the action, which is wholly to be aſcribed to mans corruption, by whom it is performed; in regard of which malignitie and ſinne, we are to hauehave ſome reſpect vntounto them, that we may hate and flie that euill and iniuſtice that is in them, and vſe all good and lawfull meanes whereby we may croſſe them in their wicked purpoſes, and free our ſelues from their iniuries and oppreſſions; hauing herein the word of God for warrant, which enioyneth vsus to vſe all honeſt courſes, that ſpirituall wiſdome can ſuggeſt vntounto vsus for our preſeruation and ſafetie.

Thirdly, if God be the author of affliction, this may Vſe 3 ſerue for direction vntounto vsus, what courſe to take in time of danger, euen that which is giuen vsus by the Prophet Hoſea, toqqHoſ. 6.1.Hos 6:1 come and returne vntounto the Lord; for it is he that ſpoiles, and he muſt heale; it is he that wounds, and he muſt binde vp; there is none that canrrIob 10.7.Job 10:7 take off Gods hand but himſelfe. He is a fooliſh malefactor that ſeekes to the executioner and not vntounto the Iudge: & yet as fooliſh are we, who in the day of trouble reſt vponupon vaine helps that cannot profit, hoping to hauehave releefe from ſome Saint or Angell in heauen, or which is p. 230worſe, from Coniurers and Witches here vponupon the earth:Flectere ſi nequeo Superos, Acheronta mouebo. As ſometimes the Heathen man ſaid; If I cannot intreat the gods, I will goe vntounto the deuils: and as King Ahuziah did, who being ſicke, ſent to inquire of Baalzebub the god of Ekron ſſ2 King. 1.2 Kgs 1, whether he ſhould recouer of his difeaſe or no. Wofull is that cure which is wrought by ſuch Phyſitians. We hauehave learned better things. The generall rule for all troubles is;ttPſal. 50.15.Ps 50:15 Call vponupon me in the day of trouble, and I will deliuer thee, and thou ſhalt glorifie me. uuPſal. 123.2.Ps 123:2As the eyes of ſeruants therefore looke vntounto the hands of their Maſters, and as the eyes of a maiden vntounto the hand of her Miſtreſſe; ſo our eyes ſhall wait vponupon thee our God, vntill that thou hauehave mercy on vsus.

Vſe 4 And laſtly, ſeeing God hath a hand in all afflictions that befall, this may afford great comfort to the godly, in that they are not left into the hands of their cruell and crafty enemies, but are in the hands of ſo gratious and mercifull a God and louing Father; through whoſe ſweet hand the ſharpeſt and bittereſt afflictions doe paſſe. As for our aduerſaries, they are but as the rod in the hand of him that ſmites: As therefore the rod can of it ſelfe doe nothing, further than the force of the hand vſing it, giues ſtrength vntounto it; no more can they doe any thing vntounto vsus further than they hauehave**Iohn 19.John 19 power giuen them from aboue. Boiſterous Tubeco may haply diſmay vsus with his thundering ſpeeches; but let vsus know there is an ouer-ruling hand to moderate and reſtraine him. The ſwinging rod the childe ſees in his fathers hand, may ſomewhat terrifie him; yet the childe may certainly perſwade himſelfe, his father will ſo vſe it, as it ſhall doe him no more harme than a ſmaller one would doe. Let the wicked ſtorme, and fret, and breathe out threatnings againſt Gods Church and people; this we know aſſuredly, they may doe what they can, but they cannot doe what they would. And thus much for the firſt circumſtance which concerneth the Author or inflicter of the iudgement: Now followeth the ſecond, p. 231which concernes the puniſhed, or the parties on whom it is inflicted, and they are Gods owne people, a people whom hee choſe for his peculiar, before any other people in the world beſide; it was his Vineyard, his owne encloſure, as theſe words [thereof] and [it] doe note vntounto vsus.

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

The Scriptures propoſe many examples; our eares hauehave heard many reports, our eyes behold daily many preſidents, which may confirme this Doctrine. What dolefull complaints doe we reade that the Church maketh eueryevery where in the Lamentations,xxLament 1.18.20. & 2.1. &c.Lam 1:18Lam 1:20Lam 2:1 Behold oh Lord how I am troubled, my bowels ſwell, my heart is turned within me, for I am full of heauineſſe: The ſword ſpoileth abroad, as death doth as home, &c. How lamentably doe the godly bemoane themſelues and the eſtate of the Church in the Propheſie of Iſay, yyIſay 64.9, 10, 11.Isa 64:9Isa 64:10Isa 64:11Be not angry, O Lord, aboue meaſure, neither remember iniquitie for euer: behold, ſee we beſeeth thee, we are thy people. Thy holy cities are a wilderneſſe, Zion is a wilderneſſe, Ieruſalem a deſolation: Our holy and our beautifull houſe where our Fathers praiſed thee, is burnt vp with fire, and all our pleaſant things are laid waſte. And how doth the Prophet Dauid expreſſe the burden of his afflictions, wherewith he was afflicted, in thezzPſal. 6.3. & 32.4.Ps 6:3Ps 32:4 Booke of the Pſalmes?aaPſal. 38.2, 3.Ps 38:2Ps 38:3 Thine arrowes (ſaith he) ſticke fast in me, and thy hand preſſeth me ſore. There is no ſoundneſſe in my fleſh, becauſe of thine anger, neither is there any reſt in my bones, becauſe of my ſinne. And againe thus;bbPſal. 116.3.Ps 116:3 The ſorrowes of death compaſſed mee, and the paines of hell gat hold vponupon me: I found trouble and ſorrow: and many ſuch like patheticall complaints he makes. The whole Booke of the Iudges may be a proofe for this truth, wherein wee ſee how the people of Iſrael proceeding to doe euill in the ſight p. 232of the Lord, he ſold them into the hand of his and their enemies. We might further inſtance in Solomon, Aſa, Iehoſhaphat; Ioſiah, Hezekiah, and others; all which make this good, that God ſpareth not his owne people when they ſinne againſt him.

Reaſon 1 Two Reaſons may be giuen hereof: Firſt, That the Lord might declare himſelfe to be an aduerſary to ſinne in all men, ccPſal. 51.4.Ps 51:4and that the wicked may ſee he is not partiall to any when his commandements are not regarded.

Reaſon 2 Secondly, That he may reduce his ſeruants from running on headlong with the wicked to perdition. For were wee altogether exempted from the rod, how wanton and froward would we grow, and into how many perils would wee caſt our ſelues? And ſo ſaith Saint Paul, dd1 Cor. 11.32.1 Cor 11:32When we are iudged, we are chaſtened of the Lord, that we might not be condemned with the world.

Obiect.But did not Chriſt giuegive himſelfe for his Church, and ſhed his bloud for their redemption? was not their ſins puniſhed in him? How comes it then to paſſe they are ſtill ſubiect to Gods heauie v…ſitations?

Resp.True it is that Chriſt did beare away all our puniſhments, but he hath not freed vsus from fatherly corrections: Now when God affl…cteth his in this world, it is more for medicine than for puniſhment; more for a correction, than for a penaltie. Loſſes, croſſes, pouertie, impriſonmeent, ſickneſſe, yea death it ſelfe, are not to vsus puniſhments nor curſes properly, but fatherly chaſtiſements, being inflicted as furtherances of ſanctification, not as meanes of ſatisfaction. And thus you hauehave this obiection anſwered, and my doctrine confirmed, viz. God will not ſpare any, no not his owne people when they ſin againſt him.

Ʋſe 1 Which being ſo, this may terrifie wicked and vngodly ones, who make a trade of ſinne, driuing after it (as it was ſaid of Iehu in another caſe) as if they were mad; and yet imagine, becauſe God for a timeeePſal. 50.21.Ps 50:21 holdeth his peace and keepes ſilence, that hee is ſuch a one as p. 233themſelues, a louer and approuer of their wicked waies. But oh you fooles, how long will you louelove folly? and when will you grow wiſe? Doth God correct the flock of his owne paſture, the children of his owne houſhold, and ſhall you goe ſcot-free? Doth the Lord chaſtiſe them ſo heauily, the burden of whoſe ſins Chriſt hath borne in his bodie on the croſſe, and ſhall ſuch as Chriſt neuer died for, no nor yetffIohn 17.9.John 17:9 prayed for, eſcape? ſhall not many prayers and teares, ſighes and groanes, petitions of Gods Saints, requeſts of the Spirit, together with the daily interceſſion of Ieſus Chriſt, Gods only and welbeloued, in whom he is well pleaſed, keepe off ſuch bitter things from them, who but now and then breake out? Woe and alas then! what ſhall become of you, who neuer pray, ſigh, nor ſhed teare for ſinne, for whom Gods bleſſed Spirit makes no requeſt, and who hauehave no intereſt in the mediation and interceſſion of that iuſt and righteous Aduocate; who ſinne not of infirmitie and weakneſſe, but boldly and preſumptuouſly with a high hand againſt the Lord? Thinke of an anſwer to thoſe interrogatories which the Spirit of God propoundeth to thee in holy Writ:ggIer. 25.29.Jer 25:29 Loe I beginne to bring euill on the Citie which is called by my name, and ſhal you goe vtterly vnpuniſhed? And againe,hhCap. 49.12. Behold, they whoſe iudgement was not to drinke of the cup, hauehave aſſuredly drunken; and art thou he that ſhalt eſcape? And againe,iiLuke 23.31.Luke 23:31 If theſe things be done to the greene tree, to them who hauehave in them the ſap of grace, what ſhall be done to the drie, to them who hauehave no moiſture of goodneſſe? And againe,kk1 Pet. 4.17, 181 Pet 4:171 Pet 4:18 If iudgement firſt beginne at vsus who are the houſe of God, what ſhall the end be of them that obey not the Goſpell of God? And if the righteous ſcarcely be ſaued, where ſhall the vngodly and ſinner appeare? What anſwereſt thou to theſe, why ſpeakeſt thou not? And now, O my God, behold how I am troubled, my bowels ſwell, my heart is turned within me; for I heare an anſwer, true, but terrible;llPſal. 11.5, 6.Ps 11:5Ps 11:6 The Lord indeed will trie the p. 234righteous in his furnace, but the wicked and ſuch as louelove iniquitie doth his ſoule hate: vponupon the wicked ſhall he raine ſnares, fire and brimſtone, and ſtormie tempeſt; this is the portion of their cup. He will indeed iudge the iuſt man for his tranſgreſſions in this life; butmmPſal. 68.21.Ps 68:21 hee will wound the head of his enemies, and the hairy pate of him that walketh on in his treſpaſſes. Yea innn2 Theſſ. 1.8, 9.2 Thess 1:82 Thess 1:9 flaming fire ſhall God come, taking vengeance on them that know him not, and that obey not the Goſpell of our Lord Ieſus Chriſt, and they ſhall be puniſhed with euerlaſting perdition from the preſence of the Lord, and from the glory of his power. ooReuel. 6.15, 16Rev 6:15Rev 6:16Then ſhall the Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the mightie men, and eueryevery bond-man, and eueryevery free-man, (whoſe names are not written in the Lambes Booke) hide themſelues in dens, and in the rockes of the mountaines: And ſay to the mountaines and rockes, Fall on vsus and hide vsus from the face of him that ſitteth on the Throne, and from the wrath of the Lambe. But as it was with the old world, when God rained from heauen the greateſt ſhowre that euer the earth did or ſhall ſuſtaine, their ſhifts were bootleſſe; ſo will it now be: They then thought to ouer-climbe the iudgement, and haſte vp to the higheſt mountaines, and being there, with ſome hope looke downe on the ſwimming valleyes: But alas! the water begins to aſcend to their refuged hilles, and within a ſmall time the place of their hopes becomes an Iland; now they hitch vp higher to the tops of the talleſt trees; but ſoone after the waters following, ouertake them halfe dead with hunger and with horror. Thus thoſe mountaines could not ſaue thoſe in that day of water, nor theſe mountaines theſe, in this day of fire: for the very heauenppVerſe 14. ſhall depart as a ſcrowle that is rolled vp together, and eueryevery mountaine and Iland ſhall be moued out of their places: and what hope then remaines in them of ſecuritie or refuge? Tremble, tremble at this, all you vngodly ones:qqPſal. 4.Ps 4 Stand in awe and ſinne no more. p. 235A iudgement is reſerued for you, deceiue your ſelues no longer. Weakneſſe in Gods children muſt be corrected, and ſhall wickedneſſe in you eſcape vnpuniſhed? Is it poſſible you ſhould thinke it? Mee thinkes it is a thing impoſſible you ſhould be ſo ſenſeleſſe. No, no, if God thus afflict his children, he will neuer ſuffer diſobedient baſtards to goe free: hee whips the one with rods; hee will ſcourge the other with Scorpions. For,rrProu. 11.31.Prov 11:31 Behold the righteous ſhall be recompenced in the earth, and therefore much more the wicked and the ſinner. And this for the firſt vſe. A ſecond followes.

This ſerues for admonition to the beſt, that they beware Ʋſe 2 of ſinne; for if they will take libertie to breake Gods lawes, let them looke for ſtripes. God loueth his like a wiſe Father, aiming at their good; and chuſeth rather to profit, than to pleaſe: and not fondly and effeminatly like ſome fooliſh mother, who giues her ſelfe to follow the fooliſh luſts and appetite of her childe: he hath his rod lie by him, and will diſcipline vsus; and if we enter into a courſe of ſinning, he will reclaime vsus by his chaſtiſements. And therefore let no man thinke nor ſay he is ſafe, becauſe he hath ſome aſſurance of his election, and therefore cannot be depriued of ſaluation. For though thou beeſt in the ſtate of happineſſe for the life to come, yet thou maiſt fall into great miſery in this life preſent. Dauid was as well elected as thy ſelfe, and as ſafe from being condemned as thou art, or canſt be; and yet ſuch calamities befell him, as made himſſPſal. 32 4.Ps 32:4 groane and crie, yea roare, ſo that his bloud was dried vp, and his moiſture was like vntounto the drought in Summer: yea he felt as great anguiſh, as if his bones had beene broken, or all out of ioynt: and therefore be not high minded, but feare. For it is not the vertues that thou haſt, that can be a warrant to thee to fall in vice, nor yet thy profeſſion or religion, no nor yet election that will keepe the rod from off thy backe, if thou play the foole in committing folly. I confeſſe God will not wipe out thoſe, whoſe p. 236names he hath written in the booke of life, nor damne any of his elect which are in Chriſt; yet if they or any of them wax wanton, hee will whip them to the purpoſe and make them tame. The Magiſtrate wee know hath many puniſhments for offenders, beſides death, and gallowes: hee hath the ſtocks, the whipping-poſt, the pillory, the gaole: And ſo hath God more iudgements beſides damnation; hee hath his ſtocks, his whip, his little-eaſe, his purgatory, for his owne in this world: though hee doe not reprobate them, yet hee may ſo hide his face and conceale their pardon from them, as that they may finde little difference betwixt a reprobate and themſelues.ttPſal. 2.10, 11, 12.Ps 2:10Ps 2:11Ps 2:12 Be wiſe now therefore, oh yee Chriſtians, bee inſtructed all yee godly of the earth: Serue the Lord with feare, and reioice with trembling: Kiſſe the ſonne, leſt hee bee angry and yee periſh from the way, when his wrath is kindled but a little: Bleſſed are all they that put their truſt in him.

Ʋſe 3 And laſtly, from hence much Comfort may bee gathered, in as much as afflictions doe not diſable vsus from being Gods. It was Gedeons weakneſſe to argue Gods abſence by them.uuIudg. 6.13.Judg 6:13 If the Lord be with vsus, why then is all this befallen vsus (ſaith he?) Fond nature thinkes, God ſhould not ſuffer the winde to blow vponupon his deare ones, becauſe her ſelfe makes this vſe of her owne indulgence. But wee ſhall reade,**Heb. 11.36, 37.Heb 11:36Heb 11:37 that none out of the place of torment, hauehave ſuffered ſuch or ſo many afflictions as his deareſt children. There is no reaſon then why we ſhould imagine that Gods fauour is the leſſe towards vsus, when we are exerciſed though with great and heauy afflictions: forxxProu. 3.10.Prov 3:10 whom he loueth he doth chaſtiſe; and neereſt to God, fulleſt of ſorrowes, as one ſaithyyClem. Alexand. well. Hence is it, that the Apoſtle enformeth vsus after this ſort;zzHeb. 12.5,—13.Heb 12:5 My ſonne deſpiſe not the chaſtening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loueth he chaſteneth, and ſcourgeth eueryevery ſonne whom he receiueth. If you endure chaſtening, God p. 237dealeth with you as with ſonnes: For what ſonne is hee whom the father chaſteneth not? But if you be without chaſtiſement, whereof all are partakers, then are you baſtards and not ſonnes. Furthermore, we hauehave had fathers of our fleſh which corrected vsus, and wee gaue them reuerence: ſhall we not much rather be in ſubiection vntounto the Father of ſpirits and liue? For they verily for a few daies chaſtened vsus after their owne pleaſure; but he for our profit, that wee might be partakers of his holineſſe. Now no chaſtening for the preſent ſeemeth to bee ioyous, but grieuous: neuertheleſſe afterwards it yeeldeth the peaceable fruit of righteouſneſſe, vntounto them which are exerciſed thereby. Wherefore lift vp the hands which hang downe, and the feeble knees. See how large our Apoſtle is in his comfortable exhortation: Surely hee full well knew how hardly the very beſt are perſwaded that God is with them in the day of trouble, and how apt the godly are to make hard concluſions againſt themſelues in the day of their calamity, and therefore is he ſo large in his comforts. Faine would the DeuillaaMatth. 4.6.Matt 4:6 hauehave had perſwaded Chriſt that hee was none of Gods becauſe hee was afflicted with hunger; and the ſame would hee willingly perſwade thee of: but remember thou the former conſolation, and relinquiſh not thy hope of happineſſe in heauen, becauſe thou art recompenced with iudgements here on earth; for in ſo doing thou wilt but adde to thy owne ſorrow, and needleſly encreaſe the weight of thy owne burden. And thus much for this vſe, as alſo for this ſecond circumſtance: The third followes, which concernes the puniſhment inflicted, and what it is.

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

The iudgement here inflicted, as we ſee, conſiſts in the paine of loſſe, and paine of ſenſe. Firſt, Good things ſhall be remoued and taken from them, as the hedge and p. 238wall ſhall bee broken downe; his paines in digging and pruning, he will withdraw: And he will with-hold the clouds from raining any more raine vponupon it. Secondly, Euill things ſhall be impoſed and inflicted on them; for it ſhall bee eaten vp, trodden downe, and laid waſte, by their enemies. Moreouer it ſhall be curſt with barrenneſſe; for thornes and briers ſhall bee the beſt crop that will grow therein; fit fuell for the fire.

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

Doctr. The vngratefull abuſe of Gods bleſſings cauſeth him to bring the contrary wants.The vngratefull abuſe of Gods bleſſings and fauours, cauſeth the Lord to depriue a people of them, and to bring vponupon them the contrary euils.

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

This is that which is threatned by Moſes, the ſeruant of God, againſt Iſrael: bbDeut. 28.47, 48.Deut 28:47Deut 28:48Becauſe thou ſeruedſt not the Lord thy God with ioyfulneſſe, and with gladneſſe of heart, for the abundance of all things: Therefore ſhalt thou ſerue thine enemies which the Lord ſhall ſend againſt thee, in hunger, and in thirſt, and in nakedneſſe, and in want of all things: and hee ſhall put a yoke of iron vponupon thy necke vntill he hauehave deſtroied thee. This is that alſo which is threatned by Hoſea, ccHoſ. 4.7.Hos 4:7againſt thoſe Prieſts who vngratefully abuſed all thoſe benefits and prerogatiues wherewith they were endowed aboue the reſt of the people to Gods diſhonour. For as they were increaſed, ſo they ſinned againſt me (ſaith the Lord) therefore I will turne their glory into ſhame. Hee would not only take from them their honour and aduancement which they ſo abuſed, but he will bring vponupon them the p. 239contrary euils, viz. ſhame and reproach. The like we may finde threatned by the Prophet Ioel, ddIoel 1.4, 9, 10, 11, 12.Joel 1:4Joel 1:9Joel 1:10Joel 1:11Joel 1:12againſt the people, for their abuſe of Gods creatures by gluttony and drunkenneſſe; their condition ſhould be ſo farre changed, that the new wine ſhould be cut from their mouthes; that is, they ſhall not hauehave any taſte of it at all. The field and the corne ſhould be waſted, the new wine dried vp, the oile ſhall languiſh. So that their husbandmen ſhould bee aſhamed, their vine-dreſſers ſhould howle, for the wheat and for the barley, becauſe the harueſt of the field is periſhed. A maruellous and great change if it be well conſidered; that they who had ſo great plenty ſhould now fall into ſuch exceeding penury: But herein we may ſee the iuſt iudgement of God, againſt ſuch as abuſe his fauours to licentiouſneſſe. Wee might further confirme this truth by the Prodigals example,eeLuke 15.16.Luke 15:16 of whom it is ſaid; that after hee had lauiſhed out his patrimony vponupon whores, and riotous company, he came vntounto ſuch exceeding miſery, that he would gladly hauehave fedde vponupon the husks that the ſwine eat, but none gaue them vntounto him: VponUpon which Parable reade my expoſitionffTrue Conuert if you deſire more of this doctrine, where you ſhall finde this truth handled at large in ſundry obſeruations, to which I referre thee; for now I will content my ſelfe with a word of exhortation for the vſe, and ſo proceed.

This being ſo,Vſe. how ſhould it ſtirre vsus vp on all hands to returne thankfulneſſe to God for his benefits, who hath with ſuch a liberall hand ſowen the ſeed of his fauours amongſt vsus, and cauſe vsus to beware that we abuſe not his good bleſſings vntounto ſinne, leſt the contrary euils doe betide vsus. When a childe beginneth to play with his meat, a wiſe father will take it from him; if wee wax wanton by reaſon of Gods good fauours, he will withdraw them, and turne our peace into warre, our health into ſickneſſe, our liberty into thraldome, our plenty into penury; or (which is worſe) if they bee p. 240continued to vsus, he will cauſe them of bleſſings to become curſes; ſo thatggPſal. 69.22.Ps 69:22 our table ſhall be made our ſnare, and our proſperitie our ruine.

Text.I will take away the hedge, and breake downe the wall] We hauehave ſeene before in the expoſition, what is meant by this hedge and wall; namely, the diuine protection of the Almighty, wherewith they were compaſſed about, ſo that their enemies could not once touch them to hurt them; of this they ſhould be now depriued, ſo that there ſhould be a gap made for their enemies to enter in vponupon them. Hence we inferre:

Doctr. Sinne depriueth man of Gods protection.Sinne depriueth man of the protection of the Almightie, and laieth him open to the rage and furie of the enemie.

When the people of Iſrael had committed Idolatry, in making them gods to goe before them, the text ſaith,hhExod. 32.25.Exod 32:25 they were naked amongst their enemies; whereby hee meanes that they wanted Gods fauour and protection, which is as the cloathing of his children. So when Rehoboam the ſonne of Solomon, and all Iſrael with him, had forſaken the Lord, the Prophet is ſent vntounto him with this meſſage,ii2 Chro. 12.5.2 Chr 12:5 Thus ſaith the Lord, Yee hauehave forſaken me, therefore hauehave I left you in the hands of Shiſhak. The like we reade in the booke of Iudges; no ſooner had Iſrael fell to Idolatry, in worſhipping Baal and Aſhtaroth, and ſuch other Idols as the Nations ſerued who dwelt about them;kkIudg. 2.13, 14. & 10.6.Judg 2:13Judg 2:14Judg 10:6 but God as ſoone left them, and deliuered them into the hands of ſpoilers that ſpoiled them, and ſold them into the hands of their enemies round about, ſo that they could not any longer ſtand before their enemies. In the booke of Ioſua likewiſe we reade, thatllIoſ. 7.12.Josh 7:12 when Achan had taken of the accurſed thing, and tranſgreſſed Gods couenant, in ſtealing that Babyloniſh garment, the ſhekels of ſiluer, and the wedge of gold, they could not ſtand before their enemies, but turned their backs before them, and all becauſe God was not with them with his protection, by reaſon p. 241of that offence committed, neither would God be with them any more, except that accurſed thing were deſtroyed from amongſt them. Hitherto tends that alſo of this our Prophet,mmEſay 59.1.Isa 59:1 Behold the Lords hand is not ſhortned, that it cannot ſaue; neither is his eare heauy, that it cannot heare; but your ſinnes hauehave ſeparated betwixt you and your God; and your ſinnes hauehave hid his face from you, that he will not heare. And thus is the point made good, that Sinne depriueth a people of Gods protection: It breaketh downe the hedge and wall of their defence, and layeth them open to the furie of their enemies.

And no wonder,Reaſon. ſeeing ſinne is a breach of the couenant made betwixt God and vsus. nnGen. 17.1.Gen 17:1I am God all-ſufficient; walke before me and be vpright. Where the promiſe on Gods part is to be an all-ſufficient God, to bleſſe, ſaue, protect and defend vsus; the condition required on our part, is vpright walking before the Lord, in all faithfull, conſtant, cheerefull, and vniuerſall obedience: if then the latter be not performed, the former cannot be expected; for God is not bound vntounto vsus further than wee keepe the promiſe which hath beene made by vsus. And this is the ground of my propounded point, why ſinne ſhould depriue vsus of Gods protection.

And this may ſerue firſt for Information. See here Ʋſe 1 what it is, and who they are that doth weaken a kingdome; ſurely ſinne and ſinners. This, and Theſe, open the gates, throw downe the walls, and let in the enemy: Were our Armies neuer ſo ſtrong, our Cities neuer ſo ſure blocked, our walls neuer ſo well fortified, that we feared not to hauehave them ſcaled; yet ſo long as our Chams continue their ſcoffing; our Eſaus their prophaning; our Senacheribs their blaſpheming; our Achans their theeuing; our Nabals their coueting; our Iezabels their whoring; and all of vsus our ſinning and rebelling, we deceiue our ſelues if we thinke we be ſtrong, for we are weake. How can God be with vsus, when theſe accurſed things are found ſo riſe amongſt vsus? And how ſhall p. 242we ſtand before our enemies, when the moſt high God hath forſaken vsus? Oh the weakneſſe of this Land, wherein ſinne doth ſo abound! This is it which will weaken our forces, ouerthrow our Caſtles, break downe our towers, batter our bulwarks, and make fruſtrate all our deuices. When Phocas had built a mighty wall about his Palace for his ſecuritie in the night, he heard a voice thus ſpeaking:ooCedren. hiſt. pag. 542. Though thou build as high as the clouds, O King, yet the Citie will eaſily be taken; for the ſinne within will marre all. True it is, we hauehave no enemies without, but are at peace with all about vsus; but what are we the better, when our chiefe enemies are within; ſinne is harboured within our walls and gates; our wicked manners are ſtronger than armed men.Grauiores ſunt inimici mores praui, quàm hoſtes infeſti. Ambroſ. ſer. 87. This is enough to bring vponupon vsus thoſe daies of deſolation, the daies of darkneſſe and gloomineſſe, the daies of waſtneſſe and confuſion. What hath beene the ruine and ouerthrow of the moſt famous kingdomes in the world but it? What hath turned the nobleſt Cities into duſt but it? What hath brought thoſe infinite calamities of famine, ſword, peſtilence, fire, ſlauerie and bondage but it? From this commeth the ruine of Countries, Cities, Families, yea and of particular perſons. Doe not many ruined Monuments and Monaſteries, ſeeme to tell paſſengers, Hîc fuit hoſtilitas, Warre hath beene here? And may we not alſo there reade in thoſe rude heapes, Hîc fuit iniquitas, Sinne hath beene here; Idolatry rather than warre pulled downe thoſe walls. For had there beene no enemie to raze them, they would hauehave fallen alone, rather than hide ſo much ſuperſtition and impietie vnderunder their guilty roofes. Oh that we could once ſee this! Oh that we would be once perſwaded of it; then would there be ſome hope that that accurſed thing would be caſt out from amongſt vsus, that ſo God might be our defence and fortreſſe. And let vsus aſſure our ſelues, that vntill repentance make vp our breaches, we lie open to the furie of our aduerſaries. p. 243Wickedneſſe hath ſtrucke vp the drum, and wee may eueryevery day expect for deſtruction to come marching on.

Secondly, this may ſerue for our Inſtruction: When Ʋſe 2 we goe about any enterpriſe of God, let vsus ſee that our hearts be cleare from any pollution of ſinne: and when we be thwarted in our hopes, or croſſed in iuſt and holy quarrels; let vsus then ranſacke our ſelues, and ſearch our hearts for ſome lurking ſinne: For we may almoſt, nay altogether perſwade our ſelues, there is ſome ſecret euill vnrepented of; and then no wonder, if the Lord doe as it were tumble downe the wall of our protection, and ſeeme to leaue vsus to our ſelues. Our great iniquities hearten our aduerſaries: they profeſſe to build all their wickedneſſe againſt vsus, vponupon our wickedneſſe againſt God. Let vsus therefore now at laſt preuaile againſt our owne euils, and we ſhall certainly preuaile againſt all our enemies. The powers of Rome, the powers of hell it ſelfe, can neuer hurt vsus, if we hurt not our ſelues. Let vsus caſt downe our Iezabels, that bewitch vsus; and plucke away ſinne, which like Iuie weakens the wall of our protection, and feare nothing, for wee ſhall ſtand immoueable.

Thirdly, here is a commination againſt the wicked: Ʋſe 3 For if this be ſo, that ſinne depriues man of the protection of the Almighty, then woe to them who harbour ſinne: How open doe they lie in eueryevery part to the rage and furie of their aduerſaries, Satan, Death, and Hell? yea eueryevery creature is aduerſarie to them, whom God hath forſaken; and therefore they are not ſafe from the rage of any. Oh the wofull and fearefull condition of ſuch as theſe, who hauehave not God for their defence! In what perpetuall perill and danger of deſtruction liue they in! Can they ſay, they are ſafe in any Fort, in any Caſtle, in any Tower? Can any place or any power vponupon the earth, or in the earth, or aboue the earth, keep backe the ſtroke of death and deſtruction, hell and damnation? Can any wicked man ſay with warrant, I am p. 244here free from the dart of death: I ſhall ſurely carry my ſelfe from hence; iudgement ſhall not ſeize on me in this place? Can any of them ſay at any repaſt or recreation; I ſhall continue out this feaſt, or game, or ſport, to the end, before my fall or ruine? This delight ſhall not be interrupted and broken off by feare and torment before it be fully finiſhed? Alas they cannot: for euill ſhallppPſal. 140.11.Ps 140:11 hunt the wicked to deſtruction, andqqProu. 13.21.Prov 13:21 purſue him, and in the endrrDeut. 28.45.Deut 28:45 ouertake him, and ſeize vponupon him. So that as the Hare runneth in hazard and ieopardie before the Greyhound, and is at laſt ſnatcht vp; ſo is it with the wicked whoſe damnation ſleepeth not.

True it is, no mens eſtates ſeeme to be more happie, nor no mens ſtayes more ſtrong; and who more ſecure than theſe men are? But all is not gold that gliſters: Their hope is as the Spiders web, their ſtaffe they leane on, is but an Egyptian reed, that will in the end breake, runne into their ſhoulders, and lay them flat along the earth. Their ſecuritie is but ſenſeleſneſſe and blockiſh ſtupiditie, and well compared to that of Ionahs, ſſIonah 1.Jonah 1who ſlept moſt ſoundly when hee had moſt cauſe to watch and pray. The Lord is purſuing him as a vagrant and fugitiue: The officers of God are about him to apprehend him; the winde rageth, the waues of the ſea roare and beat againſt the ſhip, wherein he was, and roule with violence againſt the Barke, refuſing all other ſatisfaction offered by the Mariners; ſo that all the company that be with him are afraid, and compelled to crie eueryevery man vntounto his god; yet Ionah is ſtill ſleeping vnderunder hatches: Thus fareth it with the wicked. The Lord ſtands offended with them; the heauens aboue are cloſed vponupon them; Hell beneath is open to receiue them; Gods fearefull iudgements are ready to lay hands vponupon them; the Deuill is at hand waiting when they ſhall be deliuered to him; yet they lie ſnorting in their ſinnes ſleeping betweene Death and Hell, as Peter didttActs 12.6.Acts 12:6 betweene the two ſouldiers, being faſt bound with chaines; or to vſe p. 245Solomons Prouerbe, As a Sailer vponupon the top-maſt in the midſt of a ſtorme, there being but a haires bredth betweene them and their deſtruction. See then thy eſtate, thou who art from vnderunder Gods protection, liuing in thy ſinnes, thou liueſt in perpetuall perill: thou maiſt eat and drinke, make merry and be iocund, but thou haſt little reaſon. Belſhazzar uuDan. 5.2.5.Dan 5:2Dan 5:5may carowſe it in golden and ſiluer veſſels, but hee had little cauſe, when his doome was written on the wall.**2 Sam. 13.28.2 Sam 13:28 Amnons heart may cheere him, but as little reaſon had he, Death being ſo nigh at hand. Be then as merry as you will, you wicked ones; this I am ſure of, your wretched eſtate giues you no leaue.

Laſtly, here is a ground of encouragement for the Ʋſe 4 faithfull, when they hauehave iuſt cauſe to band themſelues againſt the wicked, and are conſtrained to meddle with euill men,Pax populi, patriaeque ſalus, & gloria Regni. or to vndertake warre againſt the enemies of the Church, either for the defence of true Religion, or for the releeuing and deliuering of ſuch as are oppreſſed for religion, or for the ſafetie and defence of Land and people, or for other ſuch like iuſt cauſes; that wee lift vp our heads and hearts with hope of victory, becauſe we hauehave to doe with weake and naked men. Thus Ioſua and Caleb comforted the people againſt the Canaanites, ſaying,xxNum. 14.9.Num 14:9 Rebell yee not againſt the Lord, neither feare ye the people of the Land, for they are but bread for vsus: their ſhield is departed from them, and the Lord is with vsus, feare them not. This was that alſo wherewith Abijah, the King of Iudah,yy2 Chro. 13.10, 11, 12.2 Chr 13:102 Chr 13:112 Chr 13:12 comforted himſelfe, going againſt the mightie armie of Ieroboam: with this let vsus and all Gods people comfort our ſelues, when we are to goe out againſt our aduerſaries, for they come out into the field as ſouldiers without weapons, they hauehave neither ſhield, nor buckler, nor breaſt-plate, nor helmet, nor ſword, nor ſpeare; their loines are vngirt, their feet vnſhod, their heads are vncouered in the day of battell; they lie open as naked men to be wounded and deſtroyed, p. 246and thereforezz2 Chron. 32.7.2 Chr 32:7 Be ſtrong and couragious: feare not, neither be afraid for the wicked nor all their multitude, for there is more with vsus than is with them; with them is an arme of fleſh, but with vsus is the Lord our God, for to helpe vsus, and to fight our battels. And ſo much for this. Now we goe on.

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

Doctr. The wicked cannot hurt vntill God forſake.The firſt point hence to be obſerued, is, Ʋntill God breake downe the wall, and plucke vp the hedge of his protection, wherewith his people are encompaſſed, the wicked and vngodly cannot hurt them or any way harme them. God muſt giuegive, yea make way, before they can come in vponupon them to afflict them.aaDeut. 32.30.Deut 32:30 How ſhould one chaſe a thouſand, Id eſt, Qui fieri potuiſſet vt hoſtis vnicus perſequeretur mille Iſraelitas, niſi quod, &c. Vatab. in loc.and two put ten thouſand to flight (ſaith Moſes in that ſame ſweet ſong which he ſang a little before his death) except their rocke had ſold them, and the Lord had ſhut them vp? This was a thing impoſſible that one enemie ſhould chaſe a thouſand Iſraelites, and two Gentiles put a thouſand Iewes to flight; had not that God, who had beene before their rocke, deliuered them vp into the hands of thoſe their enemies. The Deuill himſelfe, who is the greateſt of all their enemies, and ſtrongeſt of that helliſh band, being the great Goliah in that armie of Philiſtines, can doe nothing without permiſſion, hee muſt hauehave a commiſſion to goe forth and be a lying ſpirit in the mouth of Ahabs Prophets,bb1 King. 22. verſ. 22.1 Kgs 22:22 that he and his people may fall at Ramoth Gilead. He muſt beg leaue at Gods hands to touch Iob, ccIob 1.11.Job 1:11ſuch a hedge being made about him, and all he had, on eueryevery p. 247ſide, that there was no comming at him, except God leaue open ſome gap for this foule beaſt to enter. The like protection hauehave all Gods people, whereby they are ſo fenced, that neither the Deuill nor any of his limbes can hurt any of them without ſpeciall warrant and commiſſion from the Lord. Hitherto tends that which wee reade of in the Acts,ddActs 4.27.Acts 4:27 Doubtleſſe againſt thy holy Sonne Ieſus, whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles and people of Iſrael, gathered themſelues together, to doe whatſoeuer thy hand and thy counſel hath determined before to be done. And that anſwer of our Sauiour vntounto Pilate, eeIohn 19.11.John 19:11Thou couldeſt hauehave no power at all againſt me, except it were giuen thee from aboue.

For as our Sauiour ſaith elſewhere,Reaſ. ffJohn 10.29.John 10:29My Father is ſtronger than all; all power and ſtrength is of him and from him originally, according to that in Daniel, ggDan. 2.20.Dan 2:20Wiſdome and might are Gods. He can giuegive and take away at his pleaſure.

Which being ſo, this diſcouers vntounto vsus a notable deluſion Vſe 1 of the Deuill, in that he perſwadeth Witches and Wizards that he can do all things,The Deuil cannot doe harme to any, to gratifie a Witch, vnleſſe God permit. and at their requeſt or command will lame and kill men or beaſts, and whatſoeuer they bid him doe, or hire him to doe, that ſhall be done: with which conceit alſo many of our people are poſſeſſed, which cauſeth them to be ſo afraid of Witches, as that they dare not any way diſpleaſe them, or giuegive them a foule word, for feare they ſhould ſend their ſpirits to torment their bodies, deſtroy their goods, lame their cattell, or doe them ſome other miſchiefe. And thus are thouſands deluded by the Deuill, yea and bewitched before they be aware, and led into all manner of error and of falſhood.

That there are Witches, by whom the Deuill worketh, I deny not; Scriptures and experience doth make it euident; but that theſe Witches can ſend the Deuill to kill or lame either men or beaſts, when they liſt, and where they liſt, I vtterly deny.

p. 248Reaſons.For firſt we are to know, that the Deuill hath of himſelfe 1no power ouer the leaſt flie; the high prouidence of the Almightie hath ſo chained and bridled him vp, as that he cannot plucke off a fether from the wing of a little Wren or Sparrow, without leaue and power giuen him from God. It followes then, that he at his pleaſure cannot doe the leaſt harme to man or beaſt to gratifie a Witch: neither doth the ſending of the Deuill by a Witch giuegive him any power and commiſſion to doe any thing; for God muſt giuegive way before any euill can befall, according to our doctrine deliuered.

2Secondly, The Deuill is more forward and readie to doe euill, than any Witch can be, for he is likehh1 Pet. 5.1 Pet 5 a roaring Lion, going about ſeeking whom he may deuoure: and likeiiReuel. 12.3.Rev 12:3 a red or fiery Dragon, burning in malice againſt Gods Church and people; ſo that hee needs not to be ſtirred vp or ſent by a Witch, hee being ſo forward and watchfull of himſelfe to doe miſchiefe. Whence it followes there is no more, nor leſſe hurt done than would be done, if there were no Witches: for as the Deuill can doe nothing to hurt the pooreſt creature, before he hauehave power granted vntounto him from the Lord; ſo when he is permitted and hath his power granted, he is not ſo ſottiſh as not to execute his power, except ſome Witch doe ſend him: true it is, if he can, he will doe it, as intreated and ſent by Witches (ſo cunning and craftie is hee) that hee may doe the more harme, vſing them but for a colour to draw on worſer matters.

3Thirdly, the Deuill is the commander, the Witch is but his drudge and ſeruant. He is the god of this world, and ruleth with power in the hearts of the children of diſobedience, ſhee is but his ſlaue and ſubiect, to ſerue him, and not command him; and vſing her as his inſtrument, hee wholly directeth her heart vntounto the wickedneſſe. And therefore, whereas there be many naturall cauſes in the bodies of men and beaſts, of tortures, lameneſſe, and of death it ſelfe; which though the learnedſt p. 249and moſt expert Phyſitian cannot eſpie; yet hee can ſee and know, and can coniecture very neere the time when they will take effect; he plyeth it with the Witch and enflameth her minde with malice, and moueth her to ſend him againſt that partie, vponupon which ſending, the man or beaſt ſuddenly and ſtrangely are tormented, fall lame and die; and then hee telleth her that he did it vponupon her ſending and command; when indeed ſhee obeyeth him, being led by his ſuggeſtion, and not he her. The like is his practiſe when God giues him libertie to ſtrike with bodily plagues any of the godly, for the triall of their faith and patience; hee couets, if hee can, to bring it thus about: So that wee ſee ſhee is but his drudge, and not he her ſeruant. Let vsus not then bee ſo deluded by this deceiuer, neither ſtand in feare of any witch or ſorcerer, but of God alone; for neither one or other can any way moleſt or hurt vsus, vntill God pleaſe to giuegive way and ſuffer them.

For a ſecond vſe; ſeeing none can hurt vsus vntill God Vſe 2 giuegive way, let this ſerue for Admonition vntounto vsus all, that would liue in ſafety, that we keepe in with God; for if he be our friend, what need wee care who be our enemies?kkRom. 8.31.Rom 8:31 If he be with vsus, who can be againſt vsus? Be then of Dauids reſolution, to makellPſal. 3.3. and 91.2.Ps 3:3Ps 91:2 God thy ſhield and buckler, thy refuge and thy fortreſſe; and thus being in Dauids taking, thou maieſt be in Dauids tune.mmPſalm. 27.1.Ps 27:1 The Lord is my light and my ſaluation, whom ſhall I feare? The Lord is the ſtrength of my life, of whom ſhall I be afraid? nnPſal. 3.5.Ps 3:5I will not bee afraid of ten thouſands of people that hauehave ſet themſelues againſt me round about. ooPſal. 27.3.5.Ps 27:3Ps 27:5Though an hoaſt ſhould encampe againſt me, my heart ſhall not be troubled: though warre ſhould riſe againſt me, in this I will be confident. For in the time of trouble he ſhall hide me in his pauilion: in the ſecret of his tabernacle ſhall he hide me, hee ſhall ſet mee vp vponupon a rocke. I end this vſe as Dauid ends that Pſalme,**Verſ. 14. Wait on the Lord: be of good courage and he ſhall ſtrengthen thine heart: wait I ſay on the Lord.

p. 250Vſe 3 Thirdly, this may ſerue to daunt the hearts and proud ſpirits of the wicked, who inſult ouer the godly becauſe they are ſo few, ſo meane, ſo ſimple, and ſo weake; and pride themſelues oftentimes in the conceit of their owne geeatneſſe, power, policy, and malicious intendments againſt the godly: But theſe groſly deceiue themſelues, for let them know their rage and power is limited by the Lord, ſo that they cannot doe what they liſt, but what God will; they cannot execute what they pleaſe, but what pleaſeth him. Let Atheiſts, Papiſts, and all other prophane perſons, deſiſt from deuiſing euill againſt Gods Sion. AppNumb. 23.8.Num 23:8 Prophet of their owne ſide will teach them it is in vaine to curſe whom God hath bleſſed.

Vſe 4 Laſtly, as Noahs qqGen. 8.11.Gen 8:11Doue brought in her mouth an oliue leafe, ſo doth this doctrine bring with it tidings of peace and comfort to ſuch as are in Chriſt. For if it be ſo, that man cannot hurt vntill God giuegive way, thenrrPſalm. 5.11, 12.Ps 5:11Ps 5:12 Let all thoſe that put their truſt in thee reioice: let them euer ſhout for ioy, becauſe thou defendeſt them: let them alſo that louelove thy name, bee ioyfull in thee. For thou Lord wilt bleſſe the righteous: with fauour wilt thou compaſſe him as with a ſhield. What the Apoſtle ſpeakes in caſe of damnation, may bee ſpoken alſo in caſe of …nger,ſſRom. 8.1.Rom 8:1 There is none vntounto them. They are alike ſafe in eueryevery place, euen in the midſt of their mortall enemies, as amongſt their kindeſt friends: and ſo likewiſe at all ſeaſons; for whereas the wicked who are without God, are like a bird without a neſt, or a beaſt without a den, liable to any ſtorme that ariſeth and danger that befals; yet it is otherwiſe with the godly, they know whither to goe to bee hid from the ſtrife of tongues, and violence of Tyrants. Gods fauour ioyned with his mighty power and faithfulneſſe, is attProu. 18.10.Prov 18:10 ſtrong tower, thither the righteous runne and are exalted; which fort and caſtle of defence is eueryevery where, and no time is vnſeaſonable to repaire vntounto it; no place an impediment to hinder p. 251them from it; no bodily weakneſſe can diſable them of it: their iourney may be vndertaken at midnight as well as at mid-day, and they may runne apace as they ſit in their houſes, or lie in their beds; and the feebleſt creeple may make as good ſpeed as the ſwifteſt footman: the wals thereof can no enemy ſcale; the forts thereof can no aduerſary batter: well may our enemies aſſault vsus, but no multitude nor power can preuaile againſt vsus, becauſeuu2 King. 6.16.2 Kgs 6:16 he that is with vsus is ſtronger than they that are againſt vsus;**Pſalm. 32.6.Ps 32:6 ſo that the flouds of great waters can neuer come nigh vsus. Oh the ſecurity and felicity of the faithfull! maruellous great it is; who hauehave ſuch a tower to flie vntounto, and ſuch a ſhield to couer and compaſſe them round about as is impenetrable; no ſword, no dart, nor ſhot, can poſſibly ſtrike them vntill it pierce him: ſo fenced are they in their goods, in their cattell, and in all that belongs vntounto them, that no wicked ſpirit by any art can come neere to touch them, without a ſpeciall commiſſion from the Almighty. When Philip King of Macedon had ſlept a ſound ſleepe, and at length waking, ſpying Antipater by him, he vſed theſe words (as the ſtory ſaithxxPlutarch.) No maruell I ſlept ſo ſoundly, ſeeing Antipater was by and watched. It would not hauehave fallen out ſo well with this Land in generall, and many, no nor any of vsus in particular, had not this Ante-pater, our gracious Father, (who was before all worlds) beene our mercifull keeper. In 88. fierce enemies intended the inuaſion of this Land, but they were foiled, and England triumphed; for the Lord of Hoaſts was our defender. Many enterpriſes hauehave beene vndertaken againſt our moſt gracious Soueraigne, eſpecially that helliſh attempt of popiſh monſters in that infernall Powder-plot; yet King Iames is waked (and long may he wake) for Ante-pater ſtood by and watched, (O ſtill ſtand by and watch) but as for his enemies they are executed as traitors, and hauehave ſlept their laſt: And ſo let them periſh oh Lord.

p. 252Obiect.But doe wee not ſee how the godly are wronged, ſpoiled, yea and ſometimes killed by their aduerſaries?

Resp.True, yet this commeth not to paſſe through the force of their aduerſaries might, but by the will and permiſſion of the Lord; neither doth hee ſuffer it to ſatisfie their foes, but to increaſe their felicity, and for their good: For it is with the godly as with the beaſt in the field, which is ſafer in a ſtorme than in the faireſt ſeaſons; the ſtorme driueth him to his den and harbour, but when it is ouer hee commeth forth, and is in danger to bee taken of the hunter. Thus in trouble the godly flie vntounto the clefts of their Rocke, and get vnderunder the wing of their Protector; but when troubles are ouer they are in greater danger to be enſnared. Wee know raine and thunder are many times better for corne and graſſe than faire ſunne-ſhine: ſo here.

Againe, God hath promiſed not to defend vsus from troubles, but preſerue vsus in troubles. OuryyFormido ſublata eſt, non pugna. Leo. Feare ſhall be taken away, not our Fight: And ſo though we be perſecuted, yet we be not forſaken; though ſlaine, yet not ouercome: nay when we ſeeme to be ouercome, then doe we ouercome our enemies. Though we beare away the blowes, and are ſlaine by them, yet God ſtill preſerues vsus, and we obtaine a noble victoriezzRom. 8.37.Rom 8:37. Excellent was that ſpeech, which ſometimes Anaxarchus vſed, when as Nicocreon the tyrant commanded he ſhould be beaten to death in a morter: Beat and bray, ſaid he to the executioner, as long as thou wilt Anaxarchus his ſachell, (meaning his body) but Anaxarchus thou canſt not touch. Thus are the godly preſerued by God, who putteth his right hand vnderunder their heads, and giues them grace ſufficient, proportioning their ſtrength to the burden; mitigating their ſorrowes, making them poſſeſſe their ſoules in patience, yea to reioyce in their tribulation, as appeareth not only in the examplesaaActs 5.41. & Cap. 16.Acts 5:41 of the Apoſtles in the Acts, but alſo by the practiſe of ſome in our owne Nation in the time of perſecution, p. 253as Glouer, Farrar, Hawkes, with diuers other:Reade their ſtories in the Act. and Mon. the later of which three (being deſired by ſome of his godly friends, to giuegive ſome token when hee was in the flames, whether the paine were tolerable or no, for their further confirmation) after his eies were ſtarted out of his head, his fingers conſumed with the fire, and when eueryevery one thought him dead, and did expect the fall of his body, ſuddenly lifts vp his ſtumps, and thrice (as a famous conquerer) claps them ouer his head in token of victory. Thus the faithfull famouſly conquer when they ſeeme to be conquered by their enemies. I remember what one ſaithbbRupertus. of S. Laurence his patience and conſtancy, when hee was broiled on the gridiron; That God was more glorified by it, than if hee had ſaued his body from burning by a miracle. So vndoubtedly it is as much for Gods glory to preſerue vsus in our ſuffering, as to preſerue vsus altogether from ſuffering.

Thus then we ſee that our enemies could not ſo farre preuaile, did not God permit them: neither would he ſuffer them ſo farre to preuaile, did it any way tend to his diſhonour or our dammage. Our God is omnipotent, doing what he will, and ſuffering no reſiſtance in that he will not;Nemo nos laedit niſi qui Deum vincit. ſo that only he which can ouercome him can hurt vsus. That godly gloriation then which the Apoſtle vſeth againſt the enemies of our ſoules, may fitly be vſed by vsus againſt the enemies of our bodies;ccRom. 8.31.Rom 8:31 What ſhall we then ſay to theſe things? If God be for vsus, who can be against vsus? And then a little after,ddVerſ. 35, 37. Who ſhall ſeparate vsus from the louelove of Christ? Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword? Nay in all theſe things we are more than conquerors through him that loued vsus. Thus as if all theſe had been but flea-bitings he doth triumph ouer them. And then in a ſtraine beyond all admiration, hee goeth on thus;eeVerſ. 38, 39. For I am perſwaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any p. 254other creature, ſhall be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord. If then we be Gods, though Satan and ſinners would, yet they can doe nothing againſt vsus, that ſhall be for our hurt; and though God himſelfe can, yet he will doe nothing to vsus, that ſhall not turne to our endleſſe and euerlaſting good.

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

Doct. No beaſt is more ſauage than the enemies of Gods Church.No beaſt of the field doth ſhew it ſelfe more raging or rauenous, than doe the wicked, when God ſuffers them to breake into his Vineyard for the afflicting of it. Looke as it is with beaſts, who doe not only eat and deuoure, but tread downe and ſpoile (when they come into good paſtures) more than they eat: ſo is it with them; and therefore Scripture giues them names agreeing with their natures; they are calledffPſal. 124.7.Ps 124:7 Fowlers, ggMic. 7.2.Mic 7:2Hunters, hhPſal. 53.4.Ps 53:4Canibals and men-eaters. They are alſo namedii2 Tim. 4.17. Pſal. 58.6.2 Tim 4:17Ps 58:6 Lions; and this was Neroes ſtile, who was the firſt that ſtained his ſword with the bloud of Chriſtians, as Euſebius ſheweth in his Eccleſiaſticall Hiſtorie. They are likewiſe calledkkPſal. 80.13.Ps 80:13 Boares; The Boare out of the wood doth waſte it: and Buls; yea ſtrongllPſal. 22.12.Ps 22:12 buls of Baſhan. They are alſo compared tomm21. Vnicornes,nnPſal. 58.4.Ps 58:4 Beares, Leopards,ooPſal. 74.13, 14. Prou. 17.12. Pſal. 3.7.Ps 74:13Ps 74:14Prov 17:12Ps 3:7 Dragons, Serpents, Aſpes, Adders: and they hauehave their hornes, tusks, teeth, talants, mouthes, iawes, pawes, checkbones, giuen to them. Theſe names they hauehave made good in all ages. If we ſhould view the Scriptures, or reade ouer the Hiſtories of the Primitiue Church, we ſhould finde plenty of examples for the confirming hereof. Such and ſo great cruelty hath beene practiſed by them towards Gods people, that as Euſchius affirmethppEccleſ. Hiſt. lib. 8. cap. 3.10.11., it farre exceedeth the credit of any relation. If we come to our owne times; we ſhall not want examples of their cruelty for the prouing this truth. What vnnaturall p. 255cruelty was it to take the infantqqActs and Mon. pag. 1864. iſſuing out of the mothers wombe in the midſt of the flame, and caſt it in againe with their forkes, that as the off-ſpring of an heretike, it might burne together with her? O bleſſed babe! to be no ſooner borne, but as ſoone baptized with fire; before thou art lapped in ſwadling clothes, to be crowned with martyrdome; and before thou fully breatheſt in the breath of life, thou happily breatheſt out thine owne innocent ſoule to God. But out vponupon ſuch cruelty; ſuch tranſcendent outragious cruelty. Are theſe Catholikes? Are theſe they that hold it for an article of their faith, that all children dying vnbaptized are damned, and yet would wittingly put this innocent childe to death before it had receiued baptiſme? Can any iudge otherwiſe but that they purpoſed to hauehave flung this infant both bodie and ſoule into a fire on earth and the fire in hell both at once? Curſed be their wrath, for it was cruell. And is it not yet freſh in the memorie of our fathers, how cruelly they dealt, not only with the quicke in burying them aliue, as Marion at Burges rrPag. 816.; but alſo with the dead in vnburying them; as they dealt by Wickliffe ſſPag. 1780., digging vp his bones one and forty yeeres after his death, and burning them: and ſo by Peter Martyrs wife at Oxford ttPag. 1785., and M^r. Bucer and Phagius at Cambridge; beſides others. And herein their cruelty exceeds that which is in ſome beaſts,Ʋrſi non ſauiunt in cadauera. which extends it ſelfe only to the liuing, and not vntounto the dead. But the rage and cruelty of Sions enemies extendeth it ſelfe, euen as the kindneſſe of her friends dothuuRuth 2.20.Ruth 2:20, both to the liuing and the dead, to the one as well as to the other.

We finde in Hiſtorie, that the firſt founders of Rome were nouriſhed by a Wolfe: certaine it is, that the offſpring of that people hauehave the hearts of Wolues, being ſauage and cruell. Their Citie it was firſt founded in bloud**Aug. de Ciu. Dei, lib. 15. cap. 5., the bloud of a naturall germane brother, Romulus ſlaying his brother Rhemus to ſettle the kingdome p. 256in his owne perſon. And as it was with the Citie, ſo was it with the Papacie, for the foundation of that See was laid in bloud,Suffoca… Phoca imperium, ſtabiliſque papatum. Guil. Stamph. when Phocas ſlew his liege Lord and Emperour. And cruelty and bloudſhed is at this day the enſigne and badge of that Church. The habit of that harlot is according to her heart,xxReu. 17.6.Rev 17:6 purple and ſcarlet; and her diet is the diet of the Canibals: I ſaw her drunken with the bloud of the Saints. Can we thinke this to be the religion that God doth take delight in, which vpſetteth and vpholdeth it ſelfe by ſuch cruelty?

Reaſon.But whats the reaſon why the enemies of the Church are ſo outragious? Surely it may ſoone be giuen; they are led by the ſpirit of the deuill, and he doth participate of his nature vntounto them; he isyy1 Pet. 5.8.1 Pet 5:8 a roaring lion, azzReuel. 12.Rev 12 cruell dragon, a ſubtle ſerpent, a falſe accuſer of the brethren, and he labours to hauehave his like him in cruelty and miſchiefe. We haſten to the Vſes.

Vſe 1 And firſt let vsus all be admoniſhed not to truſt thoſe too farre who are irreligious; a Lion is a Lion though he be chained: it is good not comming within his reach, though he ſeeme to fawne: a Wolfe is a Wolfe though he be in ſheeps clothing, and at length will ſhew his woluiſh diſpoſition: they hauehave the voice of Iacob, but the hands of Eſau; words of a brother, but hands of an enemie: they can ſalute with a kiſſe, but perſecute with the ſword. The Fiſher baits the hooke, when he would deceiue the fiſh; and the Fowler ſings ſwetly, when hee would deceiue the bird: So the enemies of the Church when they pretend greateſt curteſie, then they intend greateſt villanie: when they offer treaties of peace, leagues of mariages, and ſuch like confederacies, then is it to be feared the net is a ſpreading, and the ſnare a laying. It is wiſdome therefore not to truſt them. No faith (ſaith the Papiſt) is to be kept with heretikes; and we are ranke ones, as they ſay; therefore no faith to be kept with vsus. Take heed therefore of them, and though they ſeeme now to be Foxes paſſant, and p. 257Dogs couchant, yet were time and opportunitie offered (which Lord for thy mercy ſake neuer ſuffer) they would ſhew themſelues to be Lions rampant, ſeeking only our ruine and deſolation.

And ſecondly, ſeeing the enemies of the Church are Vſe 2 ſo outragious, when they are ſuffered to enter into Gods vineyard, making ſtrip and waſte of all: oh then, let vsus all ſtriue with God by earneſt prayer, that we may be deliuered and preſerued from ſuchaa2 Theſſ. 3.2.2 Thess 3:2 vnreaſonable men, whoſe wrath and malice knoweth no end nor meaſure; being of Hannibals minde, in whoſe eyes no ſight was more pleaſing, than a ditch ſwimming ouer with mans bloud. And ſeeing that by reaſon of our ſinnes, we hauehave deſerued great plagues, which we may daily looke for and expect; let vsus pray with Dauid bb2 Sam. 24.14.2 Sam 24:14, that we may rather fall into the hands of God than of man, becauſe with him is mercy; yea in his very correctionccHab. 3.2.Hab 3:2 he remembreth mercy. But if we be giuen ouer into the hands of the wicked, there is no mercy to be looked for, no moderation to be expected. They can neuer finde in their hearts to ſay that to themſelues, which God did to his deſtroying Angell;dd2 Sam. 24.16.2 Sam 24:16 It is enough, put vp thy ſword. Hitherto God hath taken the rod into his owne hand, and ſmitten vsus himſelfe, by famines, peſtilence, inundations of waters, and the like; but if he ſhould deliuer vsus into the hands of our bloudy enemies, the Papiſts, we ſhould then ſoone diſcerne the difference betwixt the louing chaſtiſements of a father, and the bloudy ſtrokes of an enemie. Let vsus therefore turne to God with Iſrael, and pray with their words:eeIudg. 10.15.Judg 10:15 We hauehave ſinned, O Lord, we hauehave ſinned, doe thou vntounto vsus whatſoeuer ſeemeth good to thee, deliuer vsus only we pray thee this day: Why ſhouldſt thou ſell vsus into the hands of idolatrous Papiſts, who will giuegive thine honour to ſtocks and ſtones, and not vntounto thy maieſtie, who giueth them the victorie. For thy names ſake be mercifull to vsus our God, and if we muſt fall by reaſon of our fearefull ſinnes, let thine owne hand caſt vsus p. 258downe, not theirs, for there is mercy in thy blowes. Doe thou then take vsus to doe, O God, and ſhew thy ſelfe a tender and indulgent father towards vsus, by correcting vsus thy ſelfe, as hitherto thou haſt done, and deliuer vsus not to that mercileſſe generation, whoſeffPſal. 30.14. & 57.4.Ps 30:14Ps 57:4 teeth are ſwords, and their iawes as kniues: who know no end of ſcourging vsus, till they hauehave alſo made an end of vsus whom they ſcourge. So ſhall wee ſing praiſes to thy name, and ſay,ggPſal. 124.6.Ps 124:6 Bleſſed be the Lord, who hath not giuen vsus as a prey vntounto their teeth.

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

Doct. War… is the forerunner of deſolation.War is that miſerable deſolation, which findes a land before it like Eden, and leaues it behinde like Sodome, a deſolate and forſaken wilderneſſe. The fierceneſſe & rage of it Moſes expreſſeth and deſcribeth, when he telleth the IſraeliteshhDeut. 28.49 — 58.Deut 28:49 of a Nation that ſhould come from farre, as ſwift as the Eagle fleeth; and of fierce countenance, who ſhould not regard the perſon of the old, nor ſhew fauour to the young; who ſhould eat the fruit of their cattell, and the fruit of their land vntill they were deſtroied; who ſhould not leaue them either corne, wine, or oile; nor increaſe of Kine, nor flockes of Sheepe; but ſhould beſiege them in their gates, vntill their high and fenced walls came downe wherein they truſted throughout all their land: by reaſon whereof they ſhould be driuen to eat the fruit of their owne bodie, the fleſh of their ſonnes and of their daughters, which the Lord their God had giuen them, in the ſiege, and in the ſtraitneſſe wherewith their enemies ſhould diſtreſſe p. 259them. So that men ſhould hauehave euill or couetous eyes towards their brethren, and wiues of their boſomes, and their children which they ſhould leaue, in not giuing to any of them of the fleſh of their children, which they ſhould eat for feare leſt they ſhould hauehave none left for themſelues in the ſtraitneſſe of the ſiege. And the tender and delicate women, who would not aduenture to ſet the ſole of their feet vponupon the ground for delicateneſſe, ſhall be as niggardly towards their husbands, and towards their ſonnes and daughters, and towards their young ones: For they ſhall eat their children ſecretly and in corners, that none might get any part away from them, becauſe of the ſiege wherewith their enemie ſhould diſtreſſe them. Fearefull threatnings. But is it poſſible, that the miſerie or miſchiefe of warre ſhould be ſo great? Were not theſe threatnings made to keepe them in obedience only? Surely, nothing is there threatned, but warre hath brought forth. To inſtance in that vnmatchable inſtance of the deſtruction of Ieruſalem by Titus and Ʋeſpaſian, who beſieged it for the ſpace of fiue months; threeſcore and eleuen yeeres after Chriſts incarnation, or thereabouts. In which time there paſſed many aſſaults and skirmiſhes, much ſlaughter and bloudſhed being made both on the one ſide, and other. The famine meane while afflicting the City was ſuch, as no Hiſtorie can parallel:iiFame impellebantur vt vel equorum lora, & ſuos baltheos, & calceos, & coria comederent. Pontan. Bibl. conc. Tō. 4. ad Dom. 10. Trinit. Horſes, Aſſes, Dogs, Cats, Rats, were good vntounto their taſtes. But this food failing, they were driuen to eat courſer fare, yea thoſe things which vnreaſonable creatures would not eat; as the leather of their ſhooes, and of their targets, of their bridles, and of their girdles, and the like: Oxe dung was a pretious diſh vntounto them, and the ſhreddings of pot-herbes caſt out, and trodden vnderunder foot, and withered, were taken vp againe for nouriſhment. What miſerable meat was this? And yet as miſerable as it was, the childe would ſnatch it from his parentkkRapiebant parentibus filij, parentes filijs, & de ipſis faucibus cibus proferebatur. Egeſip. de excid. Hieroſ. l 5. c. 18., and the parent from his childe, euen from out his iawes. Yea ſome to prolong p. 260their liues, would not ſticke to eat vp that, that others had vomited and caſt vp. And yet harken to a far more lamentable accident than all this yet: The mother takes her owne childe from her breſts; a harmeleſſe ſuckling, filly infant, and thus ſpeakes to it;llIoſeph. de bell. Judaico lib. 7. cap. 18. Little infant, poore wretch, in war, in famine, in ſedition, for whom ſhall I preſerue thee? for whom ſhall I ſaue thee aliue? If thou liue, thou muſt be a ſlaue vntounto the Romanes; but famine preuents thy ſeruitude: yea and the mutinous Iewes are more cruell, than either the Romans, or the famine. Be thou therefore meat to me; a furie to the mutinous, and euen a mocke of the life of man. And when ſhee had thus ſpoken, ſhee kild it, and boyled the dead bodie of it, and eat the one halfe, and reſerued the other for another time.

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

The famine ſtill continuing, they are compelled to begin to iſſue out of their Citie gates, and no ſooner were they out, bur they were ſtill taken and crucified vponupon Croſſes and Gibbets ſet vp before the walls, that they who were within might by beholding of this ſpectacle, be moued to giuegive ouer; but yet they continued obſtinate and would not. Fiue hundred a day were thus hanged vp, till there were neither trees to be gotten, p. 261nor any more ſpace left to ſet them in: and deſire being made to know the number of dead carkaſſes which were carried out of the Citie for want of buriall to bee throwne in ditches as dung vponupon the earth, they found the number to be numberleſſe, ſo that no way could it certainly be knowne; but out of one Gate the keeper had noted an hundred and fifty thouſand dead bodies to be carried out. And thus what with the extremitie of the famine, what with the furie of the ſword, and what with ſickneſſe during the time of this warre, there periſhed in Ieruſalem, and the Prouince adioyning, as ſome crediblemmEuſeb. in Chro. Oroſius lib. 7. Authors affirme, about ſix hundred thouſand able men to beare armes: or as others hold,nnIoſeph. de bell. Iud. lib. 7. cap. 17. who were preſent at the warre, there died eleuen hundred thouſand; beſides others taken captiue to the number of ninety ſeuen thouſand.

The Iewes thus dead and ſcattered, what became now of their glorious Citie? Their holy Temple it was burnt; their ſtrong and high walls were throwne downe; all the Citie became waſte and deſolate, and ſo it remaines to this day. And thus we ſee what Moſes there threatned, is here fulfilled to the vtmoſt: both which proue my doctrine and make it good, That albeit warre finde a land like Eden, it will leaue it like a Sodome, a deſolate and forſaken wilderneſſe. If theſe be not ſufficient,Lament. reade the whole booke of Ieremiahs Lamentations, and there we ſhall finde that the mercies of warre are cruell. As alſo what this our Prophet Iſaiah ſaith in the ninth of this his propheſie, where ſpeaking of the troubles that ſhould befall the people for their ſinnes, ſaith,ooIſai. 9.19, 20.Isa 9:19Isa 9:20 The people ſhall be as the fuell of the fire: no man ſhall ſpare his brother. And he ſhall ſnatch on the right hand and be hungry, and he ſhal eat on the left hand and not be ſatisfied; they ſhall eat eueryevery man the fleſh of his owne arme. Where we ſee warre is compared to the fire, and it feedeth vponupon and deſtroyeth the people, as the fire conſumeth ſtraw or wood: or like as an hungry man, p. 262who ſnatcheth at the right hand and at the left, and is not ſatisfied, ſuch is the vnſatiable hungrie deſire of warre; there is no meaſure nor ſatictie of bloud. Let vsus thus apply this point.

Vſe 1 Firſt for Admonition vntounto vsus all, that wee be heartily and vnfainedly thankfull for the long peace and proſperitie that we hauehave enioyed vnderunder the conduct of our worthy Deborah, our late Soueraigne Queene Elizabeth, and ſtill doe enioy vnderunder the gouernment of our peaceable Solomon, and Princely Eccleſiastes, who came vntounto vsus like Noahs Doue,ppGen. 8.11.Gen 8:11 with an Oliue branch of peace; and hath ſhut their on gates of warre, and ſetled peace amongſt vsus; ſo that we may ſitqq2 Sam. 7.1.2 Sam 7:1 eueryevery one vnderunder our owne Vines and Fig-trees, and there is none to make vsus afraid. Which bleſſing is no common bleſſing that we of this little Iland at this day doe enioy. Our neighbours round about vsus are at this day whirled about in tumultuous broiles, while our Britaine, like the Center, ſtandeth ſtill vnmouable; in ſo much that it is hard to ſay whether other Nations more enuie or admire vsus. In peace our Merchants trade abroad, and bring homerrPſal. 104.15.Ps 104:15 Wines to make glad the heart of man, and Oyle to make his face to ſhine. In peace our Magiſtrates fit at home,ſſ2 King. 7.2 Kgs 7 and giuegive iudgement in the gates of Iſrael, for maintaining of peace. In peace the Meſſengers of peacettIſay 52.7.Isa 52:7 preach vntounto vsus the ſweet tidings of the Goſpell. In peace our HusbandmenuuIames 5.7.Jas 5:7 ſow their corne in hope, and reape with ioy. In peace**Pſal. 144.12, 13, 14.Ps 144:12Ps 144:13Ps 144:14 our ſonnes as plants grow vp in their youth, and our daughters are as corner ſtones, poliſhed after the ſimilitude of a Palace. Our garners are full, affording all manner of ſtore: our ſheepe bring forth thouſands, and ten thouſands in our ſtreets. Our Oxen are ſtrong to labour: there is no breaking in, nor going out; there is no complaining in our ſtreets. In a word, all honeſt Occupations and honourable Profeſſions thriue vnderunder the peace that wee enioy. For which Peace what cauſe hauehave we to be thankfull to the God of Peace? Eſpecially p. 263conſidering how often by our ſinnes wee hauehave broken our truce with God, and giuen an Alarum to the King of heauen, by our Pride **Iſay 3.16.Isa 3:16, and contempt of the Goſpell xx2 Chro. 36.16, 17.2 Chr 36:162 Chr 36:17, two vſuall fore-runners of the Sword. And therefore in the midſt of this our peace, let vsus not grow ſecure: we hauehave not ſo many bleſſings, but we may forfeit them all by our diſobedience. When wee moſt feared warre, God ſent vsus peace: Now we moſt bragge of our peace, we may well feare that God will ſend vsus warre.

Secondly, for Reprehenſion of ſuch as grudge their Vſe 2 owne peace and well-fare; and both wiſh and pray for warres. Neuer good daies ſince ſo much peace, ſay ſome; and would we had warres againe, ſay others. Fooles that we are, that know no better how to vſe our peace, and teſtifie ſo great vnthankfulnes for ſo great a mercy. Had we beene in the coats of our fore-fathers, or did we feele the ſcourge of warre, as our neighbours doe, we would better know how to eſteeme this bleſſing, and prize this garland of Peace. We neuer ſaw our Townes and Cities burning, whiles the flame gaue light to the ſouldiers to carry away our goods: we neuer ſaw our houſes rifled, our Temples ſpoiled, our wiues rauiſhed, our children bleeding dead on the pauements, or ſprawling on the mercileſſe pikes: we heare not the confuſed cries of men ſounding in our diſtracted eares; ſome dying, others killing; other inſulting; others reſiſting: we ſee not our high-waies ſtrawed with breathleſſe carkaſſes; men and horſes wallowing in their bloud, and the gaſtly viſages of wounds and death in eueryevery corner: theſe things wee can only iudge of by report and heare-ſay; did we know them by experience, wee would not ſo repine at the peace wee now enioy. Were it not a wofull and lamentable thing to ſee fire without merciemercy, and without quenching, conſuming houſes, and eating vp all things, making ſpare of nothing? How much more to heare, and ſee, and feele the affliction of warre, when all things are in confuſion and combuſtion? When p. 264yy2 Chro. 15.5, 6.2 Chr 15:52 Chr 15:6there is no peace to him that goeth out or in, but great troubles to all the inhabitants: when Nation is deſtroyed of Nation, and Citie of Citie, and all are troubled with aduerſitie. Alas! what good, what profit, what ſweetneſſe can we finde in theſe things?

And as theſe are to be reproued, ſo me thinks I finde another ſort of people to be ſharply cenſured, who goe a degree further than the former, counting of warre but as a matter of ſport and play. So ſpeaketh Abner, Captaine of the Hoſt,zz2 Sam. 2.14.2 Sam 2:14 Let the young men now riſe and play before vsus. His meaning was that they ſhould come forth and trie their valour, one in hewing and cutting of another, and ſo ſhew themaaVatah. & Iun. in loc. a bloudie play. Such were thoſe ſword-plaies, in vſe amongſt the Romanes, wherein cruell ſpectacles were exhibited on each ſide in the ſhedding of humane bloud. Such alſo are our challenges made and performed by Fencers vponupon the ſtage now in vſe amongſt vsus, whereby Gods Image is oftentimes defaced, and bloud ſpilt as water vponupon the ground: and yet what running and thronging to ſee ſuch bloudie ſights; being counted by many but a ſport, or matter of recreation. Which kinde of ſauage and beaſtly ſpectacles, Theodoſius the Emperour abhorred, and would neuer behold. And one Demonax among the Athenians, hearing the people conſult about ſuch plaies, told them they muſt firſt breake downe the Altar of MercieMercy; becauſe ſuch ſights were ſo mercileſſe and cruell. Let all ſuch as feare the Lord beware of countenancing ſuch by our preſence, leſt wee make our ſelues guiltie of their ſinnes, and ſtand as guiltie before the Lord of ſhedding that bloud which they doe ſhed.

Thirdly, for our Inſtruction this ſerues; Seeing there is ſuch crueltie in warre, and fearefulneſſe and deuouring in the ſword; let vsus take heed of the beginnings thereof, and cut the cords of all contention and debate, liuing peaceably one with another, as brethren ought to doe.bbIames. 4.1.Jas 4:1 From whence come warres and contentions amongst p. 265you (ſaith Saint Iames) are they not hence, euen of your luſts that fight in your members? Theſe diſtempered luſts are the cauſe of all ſtrife and contention, cauſing a continuall warre within a man, and oftentimes warres with other men, to the ruinating not onelyonly of priuate perſons, but of whole Families, Cities, Kingdomes. The greateſt warres hauehave beene kindled by priuate diſcords, as Hiſtories declare. Let eueryevery one then beware of ſowing the ſeeds of diuiſion, for in time they may come to yeeld a comfortleſſe crop of cares and confuſions. Brawle not, chide not one with another; and as Saint Iames ſaith,ccIames 5.9.Jas 5:9 Grudge not one againſt another: for theſe are the foundations of warre, and therefore hauehave no hand in laying them. Ciuill diſſentions ruinate a Common-wealth, more than open warre, as Ieruſalem and Rome can teſtifie, both which by priuate factions made themſelues a prey to the common enemie. The French and wee Engliſh alſo hauehave ſome experience hereof in thoſe home-bred garboyles which were betweene the houſe of Lancaſter and Yorke before they were vnited; in which vnhappie quarrell there were cruelly butchered foureſcore Princes of the bloud royall (as one witneſſethddCominaeus.) beſides an infinite number of the comminaltie that were ſlaine. And thus we ſee Saint Iames his ſaying true:eeCap. 3.16. Where enuying and ſtrife is, there is ſedition and all manner of euill workes.

Laſtly, ſeeing there is miſery and miſchiefe in warre, Vſe 4 let this ſerue for exhortation, that weffRom. 12.10.15.Rom 12:10Rom 12:15 mourne with them that mourne, and weepe with them that weepe. Our brethren in France and Germany are whirled about in theſe bloudie tumults; they heare the diſmall cries of cruell aduerſaries, crying kill, kill; the ſhrikes of women and infants; the thundering of thoſe murdering peeces in their eares; while we lye ggAmos 6.4.6.Amos 6:4Amos 6:6vponupon beds of Iuory, and ſtretch our ſelues vponupon our couches, and eat the lambes out of the flocke, and the calues out of the midſt of the ſtall; while wee drinke wine in bowles, and anoint our ſelues with the chiefe p. 266ointments. We are ſtrangers to thoſe miſeries they vndergoe, in paſſion: I pray God we be not ſtrangers to their miſeries in compaſſion, which I feare, I feare, wee are. Let vsus thinke we ſee the calamities of warre with our neighbours eyes, and feele them thorow their ſides, and let not the afflictions of poore Ioſeph be forgotten. And ſeeing they are in the valleyes fighting againſt the Amalekites, the curſed enemies of Gods Church and people;hhExod. 17.8.Exod 17:8 let vsus be vponupon the mountaines lifting vp our hands for their victory and deliuerance; praying with the words of Dauid, ſaying,iiPſal. 74.2.19, 20, 21.Ps 74:2Ps 74:19Ps 74:20Ps 74:21 Remember, O Lord, thy congregation which thou haſt purchaſed of old: the rod of thine inheritance which thou haſt redeemed. O deliuer not the ſoule of thy Turtle Doue vntounto the multitude of the wicked: forget not the congregation of thy poore for euer. HaueHave reſpect vntounto the couenant: for the darke places of the earth are full of the habitations of crueltie. O let not the oppreſſed returne aſhamed: let the poore and needie praiſe thy name. kkPſal. 79.11, 12, 13.Ps 79:11Ps 79:12Ps 79:13Let the ſighing of the priſoner come before thee, according to the greatneſſe of thy power preſerue thou thoſe that are appointed to die. And render vntounto our neighbours ſeuenfold into their boſome, their reproach wherewith they hauehave reproached thee, O Lord. So we thy people and ſheepe of thy paſture, will giuegive thee thankes for euer: we will ſhew forth thy praiſe to all generations.

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

Doctr. Such as neglect the means, ſhall be depriued of the meanes.When the Lord hath vſed all meanes both by his word and workes to bring a people to good, and they neuertheleſſe neglect and contemne thoſe meanes of their good; continuing ſtill in carnall ſecuritie, groſſe infidelitie, and impenitencie; then will the Lord depriue ſuch a people of thoſe p. 267meanes of their good, and giuegive them ouer to their owne wicked courſes, and hearts luſts, and ſuffer them to fall headlong, as well into the euill of ſinne, as into the euill of puniſhment. So wee ſee here dealt he with this people: he depriueth them of the meanes, with-holding his paines, in pruning, digging, and the like: as alſo the raine from falling on them any more, and ſo ſuffers them to bring forth thornes and briers; noyſome ſinnes and luſts, euen to their owne ruine and perdition. Thus in the firſt chapter of this propheſie we may reade, how that after God had beſtowed many and great fauours vponupon his people, notwithſtanding all which they continued obſtinate and rebellious, and neither by mercy nor miſery would be reclaimed nor reformed, but would ſtill deſperately perſeuere in their defection; he tels them plainly he would ſmite them no more, ſeeing it was ſo that they were ſet vponupon euill, and had as it were ſold themſelues to worke wickedneſſe;llIſai. 1.5.Isa 1:5 Wherefore (ſaith he) ſhould you be ſtricken any more; ſeeing you will reuolt more and more? q. d. To what end ſhould I any more correct you? for full well I ſee that you become worſe after you are afflicted than you were before; and therefore I will with-hold my hand, and leaue you to yourſelues. The like iudgement we finde threatned in Hoſeas propheſie againſt the apoſtate Iſraelites:mmHoſ. 4.14.Hos 4:14 I will not puniſh your daughters when they commit whoredome, nor your ſpouſes when they commit adulterie; ſeeing they would not be amended, he would lay the reines vponupon their necks, and with-hold the meanes whereby they might hauehave beene reclaimed. And thus when the Gentiles would not ſerue God according to that light of nature which he had giuen vntounto them,nnRom. 1.28.Rom 1:28 hee gaue them vp to their owne vile affection, and to a reprobate minde. And vponupon ſuch as hauing long had the meanes of knowledge, and regeneration, and yet continue ſtill in their vnrighteouſneſſe and corruption, he paſſeth that definitiue ſentence,ooReuel. 22.11.Rev 22:11 He that is vniuſt, let him be p. 268vniuſt ſtill, It is ſpoken, Prophetando non optando. Coelius.and he that is filthy let him be filthy ſtill. And thus wee ſee it to bee true, That God will remoue and deny meanes of reclaiming, when hauing long enioyed them, wee make no good vſe of them, neither are reclaimed by them.

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

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

Resp. 1.I anſwer firſt, wee are not to vnderſtand what hath formerly beene ſpoken, generally and abſolute, as though he would inflict vponupon ſuch no kinde of puniſhment; but more ſpecially he would not lay vponupon them that kinde of puniſhment which is called chaſtiſement and correction. Hee will not in puniſhing them play Resp. 2 the part of a Phyſitian,Inſignis poena eſt & vindicta impietatis conniuere Deum ac indulgere peccantibus, & vindicta impunitatem ſed & longam concedere proſperitatem. Philo. lib. de confuſ. ling. but rather of a Chirurgion, cutting that cleane off, which he hath no hope to cure.

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

And thirdly, wee are to know, that this world is more properly the place of doing, than of ſuffering; Resp. 3 and therefore though God ſuffer them to heape ſinne vponupon ſinne, ſeeing thereby they doe butppRom. 2.5.Rom 2:5 treaſure vp p. 269vntounto themſelues wrath, againſt that day of wrath, whereinqqEccleſ. 12.14.Eccl 12:14 eueryevery tranſgreſſion of theirs ſhall receiue its recompence, God may not be thought to be vniuſt. Some ſinnes are here puniſhed, that wee may know there is a prouidence in God; others eſcape here vnpuniſhed, to aſſure vsus that there is a iudgement reſerued, and a day of wrath appointed.

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

This concernes this our Land and people very neerly; Vſe 1 who in regard of the meanes, withrrMatth. 11.23.Matt 11:23 Capernaum hauehave beene lift vp to heauen, and yet are ſo little bettered by the meanes. Wherein hath God beene wanting to vsus either in word or deed? What meanes can be deuiſed to doe vsus good, that God hath not vſed? Is there any way by which a man may learne, but by the ſame the Lord hath taught vsus? By his Precepts hee hath inſtructed vsus; by Requeſts he hath exhorted vsus; by his Mercies (great and many) he hath allured vsus; and by his Iudgements he hath terrified vsus. He hath ſent his ſeruants of ſundry qualities according to their ſeuerall gifts earely and late vntounto vsus: Some like Moſes to teach vsus; ſome like Iſaiah to comfort vsus; ſome like Ieremiah to mourne for vsus; ſome like Dauid to ſing to vsus; all labouring to win vsus to repentance, that we might be ſaued. But where is our repentance? where our reformation? If wee looke with an impartiall eie, wee ſhall ſoone ſee all manner of ſinne to abound in ſtead of theſe. Doth not Pride, Gluttony, Drunkenneſſe, &c. abound here? When I ſee and heare, I muſt needs ſay vntounto my ſoule:ſſIer. 5.7.Jer 5:7 How ſhould God ſpare vsus for theſe? I pray God, that, that wee take to be an argument of his fauour, viz. Peace and outward Proſperity, doe not rather ſtrongly argue his fierie and hot diſpleaſure.

More particularly, this may be for Admonition to Vſe 2 all and eueryevery of vsus, that with all carefull diligence, wee make profitable vſe of the meanes which the Lord hath p. 270giuen vsus, of what ſort and kinde ſoeuer they hauehave beene; remembring alwaies, that to whom much is committed, of him much ſhall bee required; the longer our day of learning hath beene and the lighter, the more worke and ſeruice will God expect at our hands, and the better. We doe not looke for nor expect ſo much fruit of a tree that hath growen but a few yeeres in a ground that is barren, as of that which hath growen many yeeres in a ſoile that is fertile: and therefore it concerneth ſuch as hauehave beene moſt and longeſt taught, to ſhew themſelues moſt zealous, righteous, and deuout.

In regard of the meanes, you in this famous Citie ſhould bee like Saul, tt1 Sam. 10.23.1 Sam 10:23higher than others by the ſhoulders. A ſinne and ſhame then it would bee for you to come behinde others in your obedience. Looke then to it, for aſſure your ſelues a leſſer and ſmaller meaſure of knowledge, faith, obedience, &c. will be accepted in others, than will or can be in you, becauſe your meanes are more. In this reſpect, ChriſtuuMatth. 11.21, 22.Matt 11:21Matt 11:22 deemeth the damnation of the Capernaits to be more horrible and fearefull than that of the Sodomits, becauſe the one had more meanes to make them good than the other had: And ſo it will bee with you; for if you bring forth no better fruit, anſwerable in ſome ſort to the meanes which God hath beſtowed on you, the time will come aſſuredly that you ſhall wiſh, oh that I were a Sodomite, oh that I were a Gomorean; yea you will enuy their happineſſe in regard of your owne miſery: and in the meane time you will be left of God as a deſperate cure, and bee ſuffered to runne on in a courſe of ſinning, vntill you fall into that bottomleſſe pit of deſtruction, and gulfe of condemnation.

Text.I will alſo command the clouds that they raine no raine vponupon it.]

Wee hauehave ſeene before what is meant by clouds and raine: The Prophets and Miniſters of Gods Word, p. 271are meant by the former, and the word they preach is meant by the latter. I intend not to follow the Metaphors in the particular reſemblances wherein they may bee compared, they hauing beene toucht afore in the Expoſition. From hence I will only obſerue one point of Doctrine. And take it thus briefly:

Miniſters hauehave no power nor ability of themſelues to performe their Miniſteriall function.Doctr. Miniſters of themſelues hauehave no power to diſcharge their Miniſteriall function.

It is of God and from God. It is God that will withhold theſe clouds (his Prophets and Preachers) from dropping the ſhowres of his word into the cares of this people. Hee will command and they muſt obey. It is he that makes the heart of the Prieſt fat, and**Iſay 57.19.Isa 57:19 creates the fruit of the lips to bee at peace. It is hee thatxxReuel 3.7.Rev 3:7 openeth and no man ſhutteth, and ſhutteth and no man openeth. This S. Paul acknowledgeth, thatyy2 Cor. 3.5, 6.2 Cor 3:52 Cor 3:6 we are not ſufficient of ourſelues to thinke any thing as of our ſelues, our ſufficiency is of God, who hath made vsus able Miniſters: and further confeſſeth, that thoughzz1 Cor. 15.10.1 Cor 15:10 he had laboured more abundantly than the reſt, yet it was not hee, but the grace of God which was in him. And of all Miniſters whatſoeuer he ſaith indefinitely,aa1 Cor. 3.7.1 Cor 3:7 That neither he which planteth is any thing, nor hee which watereth, but God is all in all. Thus Chriſt is ſaid to hauehave the Miniſters asbbReuel. 1.16.Rev 1:16 Starres in his right hand; not onelyonly for their defence, but alſo to make them riſe or ſet, when and where hee pleaſeth. Hence it is that the raine of the Goſpell, like the raine of the clouds, hath ſometimes gone by coaſts,ccAmos 4.7.Amos 4:7 raining ſometimes vponupon one Citie and not vponupon another. ddIudg. 6.37.Judg 6:37Gedeons fleece hath beene wet, and no place elſe; and eueryevery place elſe, and not Gedeons fleece.

Which being ſo, me thinkes this ſhould teach many Vſe 1 of our hearers better things, than to impute eueryevery diſability that is ſeene in Miniſters, (yea ſometimes in ſuch Miniſters as at other times are able and ſufficient enough through God that ſtrengthens them) to their owne idleneſſe and negligence. It often happens that p. 272the faithfulleſt labourers, and workemen, are often tongue-tied; and though they be Clouds thicke and full, and likely enough to drop downe ſhowres: yet when they come to the place of exerciſing this their Miniſteriall function, they are ſo withheld, that they cannot be as a Reprouer vntounto their people. Now how doe our people cenſure theſe for their ignorance, negligence, feare, pride, vnfaithfulneſſe, and the like? I denie not but theſeee1 Cor. 16.9, 10. Heb. 13.17.1 Cor 16:91 Cor 16:10Heb 13:17, and eueryevery one of theſe doe often ſtop the mouthes of Gods Miniſters. ForffIſay 6.5.Isa 6:5 polluted lips are no lips of vtterance. The lips of the Miniſter muſt be touched with the coales of knowledge, zeale, and mortification. But certaine I am, that it is the ſinnes of the people that moſt vſually puts their Miniſters to ſilence:ggEzek. 3.26, 27. Hoſ. 9.7.Ezek 3:26Ezek 3:27Hos 9:7 Sonne of man, I will make thy tongue cleaue to the roofe of thy mouth, and thou ſhalt be dumbe, and thou ſhalt not be to them a reprouer. Marke the reaſon; For they are a rebellious houſe. You ſee then it was the rebellion of the houſe of Iſrael that made Ezechiel dumbe. When ſuch an accident fals out, condemne more thy owne ſinnes than thy Teachers negligence or ignorance; this is thy beſt and ſafeſt courſe.

Vſe 2 And ſecondly, how ſhould this ſtirre vp people to Pray for vsus hhEpheſ. 6.19. Coloſſ. 4.3. Crura thymo plena.Eph 6:19Col 4:3, that God would open vntounto vsus a doore of vtterance, that we may open our mouthes boldly to make knowne the myſterie of the Goſpell of Ieſus Christ. What is it for vsus to come vntounto you richly laden, and to be as full of good matter as euer Elihu wasiiIob 32.18.Job 32:18 if God be not with our mouthes, as he promiſed Moſes kkExod. 4.12.Exod 4:12, and teach vsus what to ſay? Pray therefore, oh pray earneſtly to God for vsus, that he would excite vsus, ſtirre vsus vp, and enable vsus to vtter ſuch holy things as we hauehave ſtudied and thought vponupon: ForllPro. 16.1.Prov 16:1 the preparations of the heart are in man, but the anſwer of the tongue is from the Lord; and therefore except he doe to vsus as he did to Ieremiah, mmIer. 1.9.Jer 1:9ſtretch out his hand and touch our mouth, and put his words into it, there is ſmall hope that our tongues p. 273ſhould ſo ſet out thoſe wonderfull workes of God, and thoſe great things of his LawnnHoſ. 8.12.Hos 8:12, as that the ſoules of Gods people may hauehave any cauſe to bleſſe God that euer they did heare vsus.

Thirdly, what cauſe hauehave ſuch to bleſſe God as are Vſe 3 vnderunder ſuch clouds, and liue vnderunder ſuch Miniſters, whoſe Doctrine drops as the raine, Deut. 32.2.Deut 32:2and whoſe ſpeech diſtils as the dew; as the ſmall raine vponupon the tender herbe, and as the ſhowres vponupon the graſſe. Oh that men knew but this gift of God, and were anſwerably thankfull for ſo great a gift! Satan grudges, yea enuies the Church this gift, and ſets himſelfe by all meanes to withhold theſe clouds from dropping, as knowing full well what a great diſaduantage they are vntounto his kingdome: hence is it that all Epheſus is in an vp-roare vponupon Pauls teaching; and hence is that out-cry of our people, Neuer was merry world ſince ſo much Preaching: Oh! how curſed a generation are we fallen into? who repine at that, as if it were ſome heauie plague, for which we are bound to bleſſe God for, as a ſpeciall bleſſing: A day will ſurely come when ſuch will wiſh to hauehave but one drop fall from theſe clouds to coole the heat and horror of their conſciences, and to caſe the agonies they are perplexed withall, but ſhall not obtaine it.

And laſtly, this may teach vsus who are Miniſters of Vſe 4 the word, to ſeeke abilitie and libertie from the hands of God, that we may be enabled to deliuer vntounto our people what we hauehave thought vponupon and meditated on before: for if he will giuegive libertie, who can reſtraine it? and if he will ſilence, who can enlarge it? Let vsus then not be ouer-confident of our owne abilitie, but if we be to ſpeake of matters of moment, be more carefull to craue Gods aid and direction, than truſt to our owne readineſſe or prepararation. And ſo much for this: I hope a word to the wiſe will be ſufficient. We hauehave done with the Parable. The Application followes.

The Vineyard of the Lord of Hoaſts, Text.is the houſe of Iſrael, p. 274Verſe 7 and the men of Iudah his pleaſant plant: and he looked for iudgement, but behold oppreſſion; for righteouſneſſe, but behold a cry.