The Wild Vine, Text (7 of 7)
Diuiſion.Here we hauehave the Allegory explained and applied by ſhewing
Firſt, who this Vinitor is; and he is God himſelfe, who is here deſcribed by his Titles and Epithites; firſt, Lord: ſecondly, Lord of Hoaſts.
Secondly, who this Vineyard was; and they are, firſt, the houſe of Iſrael: ſecondly, the men of Iudah, euen all the whole body of them.
Thirdly, what were the fruits; firſt; which he expected, and they were iudgement and righteouſneſſe: ſecondly, which they returned, and they were Oppreſſion, and a crie.
Expoſ.The Vineyard] We hauehave ſeene before in the beginning of the Parable, the reaſon why the Church is compared to a Vineyard, with the ſeuerall concurrences wherein he compariſon ſtands, which is needleſſe here againe to recite: therefore thither I referre you.
Of the Lord] God is called a Lord, becauſe of his abſolute power, dominion, and authoritie that he hath ouer all creatures: for (as we know) he is properly called the Lord of any thing, that hath intereſt, authoritie, and gouernment ouer the ſame: Now ſeeing God hath an abſolute, free, and eternall right, to all things both in heauen and in earth, this title of Lord is truly and properly giuen to him.
Of Hoaſts.] He is called not only a Lord, but Lord of Hoaſts: Firſt, becauſe his creatures are many and a multitude, as an armie conſiſts of many troupes: Secondly, in regard of their order, which is admirable; as order makes an armie beautifull: Thirdly, and eſpecially, in regard of their obedience; for no ſouldier is ſo ready preſt at the command of his Captaine, as all creatures are ready to fulfill the will of God.
Is the houſe of Iſrael.] This name Iſrael God for honours ſake gaue to Iacob pGen. 33.38.vponupon a ſpeciall occaſion mentioned in his ſtorie; and it ſignifieth a Prince or preuailer with God. And he thought it an excellent bleſſing to hauehave his children called by his name (Iſrael) as we may ſee in that his praier made for Ioſephs two ſonnes Ephraim and Manaſſeh qGen. 48.16., The Angell which redeemed me from all euill bleſſe the lads, and let my name be named on them, &c. And this name was giuen to Iacobs ſeed as a title of honour. See Rom. 9.4. So that by the houſe of Iſrael is meant the ſeed and poſteritie of Iſrael, they who came of that houſe, and iſſued from his loines.
And the men of Iudah.] Though Iſrael was a common name to the twelue Tribes, while they were but one kingdome; which was from the beginning of Sauls reigne to the end of Solomons: yet after they were diuided into two kingdomes, they were called by theſe two names Iſrael and Iudah. When and how this rent was made, we finde expreſly deliuered both in the bookes of ther1 Kings 12. Kings andſ2 Chron. 10. Chronicles. For the time, it was after the death of king Solomon, and not before. And for the Manner thus:
Rehoboam king Solomons ſonne (cenſured by Ieſus the ſonne of Sirach tEccleſ. 47.23.to be euen the fooliſhneſſe of the people, and one that had no vnderſtanding) ſucceeding in his fathers throne, did, vponupon aduice giuen him by his young councellors, threaten ſharpe vſage and hard meaſure vntounto his people, ſo that his little finger ſhould be heauier than his fathers loines: and whereas his father did burden them with a grieuous yoake, he would make it heauier: his father did chaſtize them with rods, but he would correct them with ſcourges. Which vnkinde intreating of his people cauſed a rebellion and reuolt: Tenne of the twelue Tribes much diſcontented, breake forth into ſpeeches of impatiencie; What portion hauehave we in Dauid? we hauehave no inheritance in the ſonne of Ieſſe: To your tents O Iſrael. Now ſee to thine owne houſe Dauid. So they forſooke Rehoboam their rightfull Lord, and ſet vp Ieroboam ſonne of Nebat to be king ouer them. Two Tribes, viz. the Tribes of Iudah and Beniamin, only continuing their obedience. Thus was Iſrael diuided from Iſrael: tenne Tribes from the other two, which made both the ten and the two miſerable.
The ten reuolted Tribes hauehave diuers appellations in the ſanctified writings of the holy Prophets, asuHoſ. 10.15. Bethel, *Hoſ. 10.5.Bethauen, xMich. 1.1.Samaria, yAmos 5.6.Ioſeph, zHoſ. 2.22.Ieſreel, aHoſ. 4.17.Ephraim, bHoſ. 10.11.Iacob; but none more vſuall than this of Iſrael.
The two other Tribes Iudah and Beniamin (called in Scripture but one Tribe, becauſe of the mixture of their poſſeſſions, as 1 Kings 11.13.) hauehave in like ſort their diuers appellations, as ſometimes they are calledcIer. 6.1. Beniamin, othertimesdMich. 1.1. Ieruſalem, and otherwhileseAmos 6.1. Sion, and ſometimes againe we may finde them calledfZach. 12.7. the houſe of Dauid. But moſt commonly they are knowne by the name of Iuda, as here. And thus we ſee, the reaſon of theſe different names giuen to one and the ſame people; for all came of Iacob, and iſſued out of his loines.
His pleaſant plant.] That is, the plant which he tooke delight in. Now this is not ſpoken, as if they of the Tribe of Iudah were more approued of than were the other Iſraelites, but rather to aggrauate their ſinne, in that God hauing ſo many waies aduanced that Tribe aboue the reſt, and according to Iacobs propheticall bleſſinggGen. 49.8, 9, 10, 11, 12., made it Lord and king ouer the other Tribes, ſo that the right of the kingdome belonged to it, and was to continue in Iudahs line vntill Shiloh came: yea, and out of that Tribe ſhould the Shiloh and Meſſiah come, which was a ſpeciall prerogatiue that that Tribe had aboue the reſt: yet notwithſtanding all this, Iudah ſhould deale ſo vngratefully with God, as in ſtead of ſweet grapes to bring forth wilde grapes.
He looked for iudgement, but behold oppreſſion.] The Prophet here as well as in other places of this his Propheſie ſheweth his Rhetorick, foreign.vſing a figure, wherby he doth excellently adorne his ſpeech; for we hauehave here a meeting together of words, which hath a very good grace with it, and yet cannot be ſo well expreſt in any other tongue, as in the originall: in ſound the words ſeeme to be almoſt the ſame, and yet are of contrary ſignifications, and differing much in ſenſe by the changing of a letter: the one ſignifyinghMiſhpat. Iudgement, the otheriMiſpach. Oppreſſion: the onekTzedakah. Iuſtice, the other alTzehhakah. Crie.
Theſe words eſpecially reſpect Magiſtrates and their office; and may ſeeme to ſhew vntounto vsus the well-ſpring of all that wickedneſſe which was amongſt them: It came from the head, and ſo diſperſed it ſelfe to the members.
He looked for Iudgement.] That is, this he expected for all his many fauours, that Iudgement and Iuſtice ſhould be adminiſtred, the cauſe of the innocent ſhould be heard and pleaded, the quarrell of the poore reuenged, and the wicked and vngodly ſharply cenſured, and ſeuerely puniſhed.
But behold Oppreſſion.] Or, as ſome expound it, a Conſpiracie: the Magiſtrates themſelues conſpiring together with the wicked to oppreſſe the poore, according to that in the firſt Chapter, verſ. 23.mIſay 1.23. Thy Princes are rebellious and companions of theeues, &c. So here, while theſe Iudges and Magiſtrates ſhould puniſh ſuch as did oppreſſe the poore, they themſelues did conſpire with the wicked, while they did accompany them in dealing extremely and cruelly with them.
For Righteouſneſſe.] That is, that eueryevery one might hauehave their due, and no man wronged nor iniured. And this hath a larger extent than the former, comprehending vnderunder it all the duties of louelove and charitie which ought to be ſhewed vntounto our neighbour.
A crie] or clamour, to wit, of ſuch as were vniuſtly oppreſſed by thoſe corrupt Magiſtrates; the cries of the widowes and fatherleſſe came into the eares of the moſt high God. And this was wickedneſſe with an Eccè Behold it; yea, and againe, behold it, for it is twice vſed, Behold oppreſſion, Behold a crie; which particle hath a great emphaſis with it, and being double, the greater. It is as a watch-word to awake vsus to the conſideration of what is ſaid; we ſhould not lightly paſſe this ouer, that there ſhould be ſuch wickedneſſe, to be beheld amongſt them, beyond hope or expectation of God or men. Thus much for Explication. Now come wee to Obſeruation. And firſt from the Prophets practiſe, learne we in generall, that
Doctr. Application is to be made of Doctrine.Preachers are to apply their Doctrines in particular to their hearers. This courſe tooke Nathan when hee had to deale with Dauid: Hee did not onelyonly in a Parable make him condemne the ſinne,n2 Sam. 12.7. He ſhall dye that hath done this thing: but by particular application comes home vntounto him,Vid. Dr. Hall on Nathan. Thou art the man; and ſo makes him condemne himſelfe. And thus did Saint Peter in that Sermon, wherein he conuerted three thouſand ſoules:oActs 2.23. Whom yee hauehave taken, and by wicked hands hauehave crucified and ſlaine. pVerſe 36.Therefore let all the houſe of Iſrael know aſſuredly, that God hath made that ſame Ieſus, whom yee hauehave crucified, both Lord and Chriſt. Such was his dealing with Simon Magus; qActs 8.22.Thy money periſh with thee: repent of this thy malice, thou art in the gall of bitterneſſe: It may be thy ſinne may be done away. The like was our Sauiours practiſe (whoſe example is without all exception.)rLuke 13.3.5. I tell you nay, but except yee repent, you ſhall all likewiſe periſh. ſCap. 11.44.46.Woe vntounto you Scribes and Phariſies, hypocrites. Woe vntounto you alſo you Lawyers. And Iohn to the Iewes thus;tMatth. 3.7. O generation of vipers, who hath forewarned you to flie from the wrath to come?
Reaſon 1 And there is good reaſon for this courſe; becauſe application is the life of doctrine. This leads it to the thoughts and intents of the heart to diſcerne them; if ſinfull, to captiuate them; if right, to enflame them. This makes the word become ours, & cauſeth vsus to taſte the ſweetneſſe of it. Without this no fruit in the threatnings for our humiliation: no fruit in the promiſes for our reſtitution: No true vnderſtanding of either, without our owne faith mingling and truly applying both. That which is ſpoken to all, is as good as ſpoken to none at all.
Secondly, Gods Ministers are compared vntounto Builders, Reaſon 2 and therefore are not only to lay the foundation, but alſo to erect vp the building. Now Doctrine is but the laying of a ground, and Application is the rearing vp of the walles, and as the building vp of a Chriſtian in grace and goodneſſe.
The Vſes concerne, firſt, vsus Miniſters; ſecondly, you our Hearers.
We that are Miniſters muſt labour herein, and not Vſe 1 content our ſelues with idle or intricate diſcourſes, further than to lay them as grounds for exhortation. A leſſon without vſe,uBernards Faith. Sheph. ſaith one, is as a deuiſed thing idly without end. And it is leſſe cunning to giuegive a precept, than to ſhew aptly the vſe thereof. Wee are Stewards; now, ſaith the Apoſtle,*1 Cor. 4.1, 2. It is required in ſtewards that a man be found faithfull. Faithfull firſt, in prouiding wholeſome food for the whole family: and ſecondly, in a wiſe diſtribution of the prouiſion; giuing to eueryevery one in the houſe their portion. Thus muſt we, firſt ſee our prouiſion be good and ſeaſonable, deliuering not for Doctrine mens precepts, nor the fancies and inuentions of our owne braines, which fill full of winde and not ſound nouriſhment: And ſecondly, giuegive eueryevery one their part out of the wholeſome word of life; Comfort to whom comfort belongs, and Iudgement to whom iudgement belongs; making difference: not ſeruing all alike, nor ſending that to the Maſters board, which was prouided for the men (for there is no faithfulneſſe in this) but ſetting before eueryevery one what is fitteſt for him; giuing the bread of conſolation to the childe, and the whip and ſtaffe of reprehenſion to the dog. This is the courſe whereby holy doctrine is faſtened, as with nailes, by the Maſters of Aſſemblies. And the want of this is the cauſe why many mens paines are ſo liueleſſe, fruitleſſe: for as rich man diſcourſing of bread to a hungrie begger; or a Phyſitian deſcribing his Patients diſeaſe, and leauing him to himſelfe; ſo is a Preacher not applying. Or as a whole loafe ſet before children would doe them no good; for they might ſtarue well enough vnleſſe it be diuided: So is a generall Doctrine amongſt our auditors. In it ſelfe indeed it is nouriſhable, but being not applied, it ſeldome is ſo to them. I end this Vſe with a Meditation of a Worthy of our times:xDr. Halls Vowes and Meditations, third Cent. Med. 35. Thoſe that are all in Exhortation, no whit in Doctrine, are like to them that ſnuffe the candle, but powre not in oyle. Thoſe that are all in Doctrine, and nothing in Exhortation, drowne the wike in oile, but light it not, making it fit for vſe, if it had fire put to it; but as it is rather capable of good, than profitable in preſent. Doctrine without Exhortation, makes men all braine, no heart. Exhortation without Doctrine, makes the heart full, but leaues the braine emptie. Both together makes a man: One makes him wiſe, the other good: One ſerues that we may know our dutie; the other that we may performe it. In both which wee muſt labour, and who can ſay in whether moſt? Men cannot practiſe vnleſſe they know; and in vaine they know, if they practiſe not. Let none thinke I take vponupon mee to taske or cenſure any: I only, as my dutie is, and occaſion giuen mee by this our Prophets practiſe, labour to ſhew what we ought to doe.
Vſe 2 And now for Hearers, let them learne to ſuffer with meekneſſe the word to be brought home, and applied cloſe vntounto their conſciences, and quietly to receiue that which is their appointment. In theſe miſinding daies (faith one) it is a hard matter to ouerreach the Deuill: if we let ſinne alone, his kingdome flouriſheth; if wee ſtrike at him, and hit not the bough he ſits on, we moue him not: if we hit him, by taking the very ſinne on the head, then we are iudged partial, perſonall, and wreakers of our owne ſpleene. Hence growes the quarrell betwixt vsus and you; for were it not for ſpeciall application, we ſhould pleaſe you well enough; but becauſe we tell you the truth, we are become your enemies. Beloued, if it were profitable for you, it were peaceable for vsus to ſhoot at Rouers, and ſpeake at randome; but both our dutie and your neceſſitie cals for particular application. Art thou a blaſphemer, a Sabbath-breaker, an vngodly vſurer, or ſuch like? Why then thou haſt thy portion appointed thee, and that is brimſtone and fire: it is ſomewhat hot indeed; but this is the portion of thy cupyPſal. 11.6., as the Pſalmiſt ſpeaketh; this is appointed for thee to drinke. Art thou angry with thy Miniſter for telling thee this? If then beeſt, thou haſt little reaſon for it: For where is the fault, in thee or him? I pray thee heartily repent, and amend thy life, and ſuch things ſhall not be ſpoken to thee: become a childe, and thou ſhalt hauehave a childs part, the bread of conſolation. But while thou continueſt thus profane and diſſolute, looke for no other than the whip of reprehenſion; and content thy ſelfe therewith, if thou wilt become no better.
Yea let eueryevery one helpe the Miniſter in this his labour; and learne to apply what is taught, to their owne conſciences, accuſing or excuſing. We vſually heare the word, as we doe newes out of forraigne Countries, as not pertaining to our ſelues; and come to heare Sermons, as women come to coſtly banquets, to pocket vp and carry away for others that are at home, more than for themſelues: or as they doe at Feaſts, laying liberally on their neighbours trenchers, letting their owne lie empty. Thus when we heare any ſinne threatned, or diſgraced, we can poſt it off to others; Oh ſuch a one is met withall, and that is for him. But heare not ſo idly: the Lord ſpeakes to thee, and intends that exhortation or reprehenſion to thy foule; take it then as ſpoken to thy ſelfe. Is it comfort? Repent and beleeue, and it is meant to thee. Is it Iudgement? If thou repenteſt not, it is to thee as ſurely as if he had named thee. And this is the way to heare ſauingly. So much in generall.
Text.The Ʋineyard of the Lord of Hoaſts is the houſe of Iſrael] God himſelfe, as we ſee here, is the owner of this Vineyard, who is called, A Lord, and, A Lord of Hoaſts. From the firſt of theſe we learne,
Doctr. God is an abſolute Lord ouer all creatures.God is an abſolute Lord ouer all creatures: He it is that hath all abſolute dominion, power, authoritie, and ſoueraigntie ouer all. This Nebucadnezzar, after he was himſelfe, acknowledged,zDan. 4.3. & 2.47. Whoſe dominion is an euerlaſting dominion, and his kingdome is from generation to generation. Dauid in his prayer makes an ample confeſſion of it:a1 Chron. 29.11, 12. Thine (O Lord) is the greatneſſe, and the power, and the glory, and the victorie, and the maieſtie: for all that is in the heauen and in the earth is thine: thine is the kingdome, O Lord, and thou art exalted as head aboue all. Both riches and honour come of thee, and thou reigneſt ouer all, and in thy hand is power and might, and in thy hand it is to make great, and to giuegive ſtrength vntounto all. And in that forme of prayer, which our bleſſed Sauiour hath giuen vsus, wee are taught to acknowledge,bMatth. 6.13. that kingdome, power, and glory is Gods.
Reaſon.And no maruell, ſeeing he alone made all, cColoſſ. 1.16.without any helpe: Yea he it is that doth preſerue and vpholddActs 17.24. Reuel. 4.11. all things that are made: and therefore he muſt needs hauehave abſolute ſoueraigntie and authoritie ouer all.
Obiect.But Sathan is callede2 Cor. 4.4. Resp. 1. the God of this world, and moſt obey him: How then is God ſo abſolute a Lord?
Sathan is ſo called; Firſt, becauſe he challengeth it to himſelfe, and not that he is ſo; forfPſal. 24.1. The earth is the Lords and the fulneſſe thereof; the world and they that dwell therein. He only vſurps it, as he did when he told our bleſſed Sauiour,gMatth. 4.8. All the kingdomes of the world he would giuegive him, if he would fall downe and worſhip him. And thus the Deuill is called the God of this world, as Abſolom was called King, by vſurpation.
Secondly, and eſpecially, he is called a God, becauſe the wicked make him ſo, ſuffering him to rule ouer them, and reigne in them; giuing him that honour and worſhip which indeed belongs to God. It is not then Satans power that makes him a God, but mans weakneſſe in yeelding to his ſuggeſtions. Neither doth this obedience, which moſt giuegive him, make againſt what is now taught: for we may not meaſure and eſteeme of ſoueraigntie and authoritie by the obedience or diſobedience of ſubiects, but by the right of authoritie which any hath ouer a land or people. What if moſt men ſhould not obey their Prince, but his enemie; would it follow hereupon, that he ſhould not be their Lord, but that other whom they ſerue? Nothing leſſe: So here. And againe, Satan himſelfe is but Gods ſlaue, ſeruing as an executioner or tormenter of the wicked: now we know Princes are as well Lords ouer ſuch, as they are ouer the very beſt. Now we come to ſee what Vſes will follow hereupon.
And firſt, ſeeing God is abſolute Lord ouer all that is Vſe 1 or euer was; let wicked men be admoniſhed aduiſedly to conſider from whom they hauehave had what now they doe enioy, and whether they hold their lands and their poſſeſſions, as we ſay, in Capite. All (as we ſee) is Gods, & if wee hold not what we hauehave from him, we are but as theeues, robbers, & vſurpers. Tell me then, thou worldly, wealthy, wiſe one; canſt thou ſay of thy lands, poſſeſſions, leaſes, moneys, as Iacob didhGen. 32.10., that God hath giuen them thee? I feare me nay: the bad meanes thou vſedſt for the attainment of them will gainſay it: God giues what hee giues by lawfull meanes; thy courſes were ſinfull and vnlawfull, as lying, couzenage, oppreſſion, vſury, extortion, or the like, whereby theſe were gotten. Whence is it that Trades are called crafts and myſteries, but from hence, in that more liue by the craft and ſinne of their Trades, than by the Trade it ſelfe? Hence alſo is it, that men are faine to bee as warie in buying and bargaining with moſt Tradeſmen in theſe ſinfull daies, as if they were fallen into the hands of theeues and cut-purſes. Will not theſe things witneſſe againſt many, at the laſt day, that they hauehave not lawfully what they hauehave? Will not theſe ſinfull courſes conuict thouſands of theft before the Lord? Yes queſtionleſſe. Happy were it for theſe, if they could in time ſee it, and repent thereof, and make reſtitution of what they hauehave thus vniuſtly gotten, while there is helpe and hope; otherwiſe let ſuch be aſſured, a day will come, when as they ſhall be compelled to reſtore, and ſay to Satan and the world, as Iudas did to the High Prieſts, Take your ſiluer, your gold, your wealth againe;iMath. 27.3, 4. It is the price of bloud: but ſhall finde no better anſwer than that they gaue him, What is that to vsus? thou ſhouldſt hauehave looked to it.
Vſe 2 Secondly, is God ſuch an abſolute Lord, hauing power and dominion ouer all;Particulars wherein we are to ſhew our obedience to the Lord. let this ſerue for our Inſtruction, and teach vsus all to ſhew our alleageance to him in the practiſe of theſe duties.
Firſt, in carrying in our hearts a feare and reuerence of his maieſtie, euen ſuch a feare as doth proceed from louelove: this God requireth:kMal. 1.6. A ſonne honoureth his father, and a ſeruant his maſter: If then I be a father, where is my honour? and if I be a maſter, where is my feare, ſaith the Lord Almighty.
Secondly, by an open profeſſion and acknowledgement that he is our Lord. Euen as ſeruants by their liuerie make knowne to all men whoſe they are and whom they ſerue: So doe thou, both by words and deeds make knowne to whom thou doſt belong; and be not aſhamed of thy maſter, thou haſt no cauſe. He is farre from being a faithfull ſeruant, that can ſtand by and be dumbe, in caſe his maſter be diſhonoured.
Thirdly, in giuing him abſolute and vniuerſall obedience, cheerefully ſubiecting our ſelues in all things, and at all times to his commands. Here muſt be no reaſoning about, no inquiring into his commandements, as may be into mens: for they muſt be obeyed in him, yea diſobeyed for him, if they command any thing contrary to his will; but he muſt be obeyed abſolutely in all the parts of his will reuealed. His ſayings muſt be our doings: Ipſe dixit, muſt be ſufficient.
Fourthly, by acknowledging our ſelues to be accountable vntounto him for all our waies and workes: Still remembring the goods we vſe are none of ours, they are our Lords, and we are but ſtewards,lLuke 16.2. who muſt ſhortly be called to a reckoning: He that ſpendeth his owne, need care the leſſe; but he that hath a matter of truſt committed into his hands, and cannot ſpend but out of anothers ſtocke, had need to looke about him, becauſe he muſt be countable, and ſo enforced to make good whatſoeuer he commeth ſhort in, in his reckonings. Aske then thy ſelfe, what hauehave I that I hauehave not receiued of my Lord and Maſter? Whence had I theſe gifts of bodie, minde, health, wealth, &c. but of him? And ſo carry thy ſelfe in the vſing of theſe, as that thou maiſt be able to hold vp thy head before the Lord in that day of reckoning. And thus we ſee ſome particulars, wherein we are to teſtifie our loyalty and obedience.
Laſtly, this may be a ground of moderation and meekneſſe Vſe 3 for all ſuperiours in their dealings with their inferiours, and ſuch as are vnderunder their gouernment; ſeeing as they are Lords ouer others, ſo they hauehave a Lord aboue them. This the Apoſtle putteth Maſters in minde of, and on this very ground ſtirres them vp to iuſt and equall dealing with their ſeruants, becauſe they alſomEpheſ. 6.9. Coloſſ. 4.1. hauehave a maſter in heauen. As if he ſhould ſay: Beware that you abuſe not your authori…ie; for know that you hauehave a ſupreme Lord and Maſter aboue you, as you are aboue theſe, who hath more power ouer you than you hauehave ouer them, and therefore looke vntounto your cariage.
The ſecond attribute giuen to him is Lord of Hoaſts. The reaſons hauehave beene before rendred, and this one of the principall, becauſe all creatures are as his Hoaſts, executing his will and pleaſure. Whence learne wee:
Doct. God is a God of power.God is a God of power. He hath all creatures for his Hoaſts, ready preſſed to fight his battels and reuenge his quarrels.
Moſes ſings this forth and proclaimes it abroad, thatnExod. 15.3. The Lord is a man of warre, his name is Iehouah. Yea and that we might the better obſerue it, Almighty God hath ſpoken once and twice oPſalm. 62.11.that power belongeth vntounto him. Ʋerba toties inculcata, vera ſunt, viua ſunt, ſana ſunt, plana ſunt. Aug.One text repeated twice, preſſed againe and againe, muſt needs bee plaine and peremptory; and therefore wee will make no doubt of this truth, for if we ſhould, his mighty workes of creation, gubernation, and redemption, would conuince vsus.
Vſe 1 Which being ſo, how ſhould this teach vsus to feare this mighty God, who hath ſuch mighty armies and ſo many hoaſts to deſtroy his enemies withall? Hee need not arme himſelfe with any weapons either offenſiue or defenſiue; it is enough if hee butpPſal. 68.1. Cal. in loc. ariſe, for then his enemies ſhall be ſcattered. His ſouldiers are in a readineſſe, and if he doe but moue his little finger it is enough. If hee ſay but to an hoaſt of frogs, or flies, or lice, or graſhoppers, or caterpillers, to all or any of them, Goe, they goe immediately, and Pharaoh nor all his hoaſt ſhall euer bee able to withſtand them. Oh beware then of offending this mighty God, for hee hath his armies in the heauens, in the earth, in the aire, in the ſea, yea in hell it ſelfe. A thouſand waies he hath to reuenge himſelfe vponupon vsus if we rebell.
Vſe 2 Secondly, if this bee ſo, let the vngodly tremble; for what greater corraſiue can come to the heart of a wicked man, than the hearing of this truth, that God is ſo ſtrong, ſo powerfull? Haſt thou found mee, oh my enemie? ſaid wicked Ahab to good Eliah: ſo may they ſay to eueryevery creature they meet withall, who hauehave God againſt them. The number of the ſtarres in the skie, fowles flying in the aire, beaſts feeding in the field, are numberleſſe; how infinitely infinite then is the number of thy enemies, who art enemy to God? In what a wofull and fearefull eſtate art thou, when all that is within thee, without thee; aboue thee, about thee; God and man; Angels, Saints; fiſh and fowles; birds and beaſts; and all creeping things, are vp in armes againſt thee, to reuenge the Lords moſt iuſt and righteous quarrell? What hope of heauen? what hope of hauing acceſſe into Gods gratious preſence in time of need? Shouldeſt thou come with a petition to an earthly Prince, and finde all his officers and attendants to oppoſe thee, thou couldeſt hauehave but cold comfort of euer ſpeeding in thy ſuit. This is thy caſe, yea far more wofull. Bee not then ſecure, for thy caſe is wretched: What Cain ſometimes ſaid thou haſt luſt cauſe to feare;qGen. 4.14. EueryEvery creature that meeteth me ſhall ſlay mee. Thou walkeſt all day long as it were vponupon a mine of gunpowder; either by force or ſtratagem thou wilt bee ſurpriſed and taken. Oh that men would once learne to meddle with their march, and beware of contending with him that is ſtronger than themſelues, leſt they be conſumed in the end.
And laſtly, let the godly reioice, yea let them ſing for Vſe 3 ioy, ſeeing they hauehave ſuch a God, euen the Lord of hoaſts, rPſal. 24.the Lord mighty in battell, on their ſides to preſerue and keepe them. It is a comfort to ſerue a Maſter that will take ones part in caſe of need; but to ſerue ſuch a Maſter as is able to defend one, is a farre greater comfort. Such a one isſDan. 3.17. that God whom wee ſerue, he is able to deliuer vsus. England was ſometimes ſaid to hauehave a warlike George, but the Papiſts being offended with vsus (to doe vsus, as they ſuppoſe, a miſchiefe) hauehave robbed vsus of our George: And though to other Countries they allot a ſeuerall Saint, (imitating therein the Gentiles, who going to warre had their ſeuerall gods for their Protectors) as to Spaine, S. Iames; to France, S. Dennis; to Ireland▪ S. Patricke; to Rome, S. Peter and S. Paul, and the like; yet England ſhall goe without. They will leaue vsus God alone to fight our battels, and reuenge our quarrell: For which honour and fauour all Engliſh hearts are bound heartily to thanke them.Dr. Boys Spr. part. p. 227. Let them keepe their George and giuegive vsus this man of warre, whoſe name is the Lord of hoaſts; in hauing him we hauehave enough. If he be with vsus, we feare neither their Hee-Saints, nor Shee-Saints, nor a thouſand more of them, though they bee againſt vsus: And therefore as our Church hath taught vsus in her Liturgy to pray, ſo let vsus pray continually; O Lord ſaue thy people and bleſſe thine inheritance. GiueGive peace in our time O Lord, becauſe their is no other that fighteth for vsus, but only thou O God.
Text.Is the houſe of Iſrael and the men of Iudah his pleaſant plant.
Hauing ſpoken of the Ʋinitor and who hee was, it followeth now to ſpeake of the Ʋineyard and who it is: The houſe of Iſrael and the men of Iudah, ſaith my Text, is it; that is, the whole body of the Iewes, both Iſrael and Iudah, euen both the Kingdomes. Of both which we will ſpeake iointly, ſeeing they were but one body. The houſe of Iſrael and the men of Iudah, that is, the ſeed and poſterity of Iſrael and Iudah, thoſe people who iſſued out of their loines. Whence note we:
Doctr. Good progenitors may hauehave a bad ofspring.Good progenitors may hauehave a degenerate and vnregenerate ofſpring.
Iſrael was good, but his poſterity naught.
Of the firſt brace of ſonnes which the worlds eie did ſee,uGen. 4.14. one was a branded runnagate vponupon the face of the earth; ſuch a one as was vndutifull to his father, vnnaturall to his brother, hereticall towards his God, damnable to his owne ſoule. From Adam come wee to Noah, and of his leaſe of ſonnes*Gen. 9.22.25. one was a Cham, who takes an aduantage by his fathers weakneſſe, diſcouers his nakedneſſe, and makes him the argument of his ſport. Come wee from him to faithfull Abraham, of whoſe great care in the well nurtering and training vp of his childrenxGen. 18.19., God himſelfe doth witneſſe: yet his condition is no better; for of his two ſonnes, Iſmael was a ſcofferyCap. 21.9.. And as it was thus with the father, ſo it happened to be no better with his ſonne. VntoUnto Iſaac is borne not only Iacob (who was this Iſrael) but alſo prophane Eſau zGen. 25.32.ſo branded as it were in the forehead by the Spirit of GodaHeb. 12.16., for ſelling away his birth right for a meſſe of pottage. And what ſhall I more ſay? for the time would faile me to tell ofb1 Sam. 2.12. Ely, and ofc2 Sam. 13.14. Samuel; ofdand 15.16. Dauid, e1 Kings 1.5.Ioſiah, andf2 Kings 23.32. Reaſon. Homo liberos gignit ex carne vetuſta & peccatrice, non ex ſpiritu: quocirca minime mirum ſi iuſtus iuſtos non gignat ſicut peccator peccatorem: Aug. con. Pelag. lib. 2. cap. 9. Ezechiah, with other men of God, whoſe ſonnes hauehave beene ſonnes of Belial, that knew not the Lord.
The Reaſon is; becauſe that goodneſſe which is in man, he hath it not by nature, but by grace. Now man communicates to his children that which he hath of nature, in begetting children according vntounto nature, and not that which he hath aboue nature, by the grace of regeneration. The graines of wheat which are ſowed in the earth, though they be neuer ſo well purged from all their ſuperfluities, hauing neither ſtalke, nor eares, nor chaffe; yet when they ſpring vp againe, bring all theſe with them, becauſe as one of the Fathers ſaith, that purgation of the come is not made by nature, but by the art of man. So here in this.
Which being ſo, let none thinke to be ſaued by their Vſe 1 forefathers faith or goodneſſegHab. 2.4.: The iuſt ſhall liue by his owne faith, ſaith Habakuk; not by the faith of the father, no nor of his fathers father. How groſly then doe ſuch deceiue themſelues, that runne into all exceſſe of riot, and thinke to hauehave mercy ſhewed vntounto them, becauſe of the godlineſſe of their parents?
But we reade that the promiſe of remiſſion of ſinnes Obiect. 1 and the gift of the holy Ghoſt is made to vsus and to our childrenhActs 2.39. Resp..
True, yet not to all of them, but only to ſo many of them as the Lord our God ſhall call: for ſo it followeth in the words immediatly following.
Obiect. 2 i1 Cor. 7.14.The vnbeleeuing husband is ſanctified by the wife, and the vnbeleeuing wife is ſanctified by the husband; elſe were your children vncleane, but now they are holy. Now if they be cleane and holy, then are they vnderunder the election of grace.
Reſp.There is a double holineſſe: Firſt, of Regeneration: Secondly, of the Couenant. In regard of the firſt they are rebellious; but in regard of the ſecond they are holy, whereby they are receiued into the Church viſible, and made partakers of the outward priuiledges thereof, as of the Word and Sacraments.
So then though thou be borne of godly parents, this will not profit thee to ſaluation, except thou beleeueſt and repenteſt: for as the ſinne of the father preiudiceth not the beleeuing childe; no more doth the righteouſneſſe of the father ſaue the vnbeleeuing.
Vſe 2 Secondly, let not parents be too much diſcouraged, if it ſo happen that their ſeed be vntoward and vngracious, ſeeing (as we hauehave ſeene) it hath beene the condition of the beſt and faithfulleſt: yea God who is the Father of vsus all, complaines that kIſay 1.2.he had nouriſhed and brought vp children, but they had rebelled againſt him. Grace is no inheritance, it cannot be conueied by vsus to our children as our land and houſes can; neither can we leaue it to them as we leaue them a poſſeſſion to deſcend by a continued ſucceſſion, from the father to the ſonne, and ſo to the ſonnes ſonne in one race and generation. It is Gods free gift, and he giueth it where he pleaſeth, and to whom he pleaſeth: Only let vsus vſe the meanes to bring them vntounto God (for that we are bound to doe) and then commit the ſucceſſe to him with patience.A three-fold dutie of Parents towards their children. There is a threefold dutie that we owe vntounto them, which we muſt looke we faithfully diſcharge. Firſt, that we hauehave a care of their education, to bring them vp in the informationlEpheſ. 6.4. of the Lord, as Saint Paul requireth vsus. Secondly, that by a godly life we giuegive them good example: For it is an euill great enough, that we hauehave deriued ſinne vntounto them by propagation, let them not draw it alſo from vsus by imitation. Thirdly, that we be earneſt in the Lord by praier for them,A childe of ſo many praiers and teares cannot be loſt, as one ſaid concerning Auguſtine the ſonne of Monica. that he would be pleaſed to giuegive them a new nature, and to take away the corruption of the old, which in their firſt generation we communicated to them: which duties if we neglect, we ſhall be guiltie of their blood; but if we performe faithfully and conſcionably, we are free, and hauehave deliuered our ſoules, and may comfort our ſelues in the teſtimonie of a good conſcience, knowing that we only can vſe the meanes, it is God only that muſt giuegive the bleſſing thereupon.
Laſtly, hence let me giuegive a caution to eueryevery one, that Vſe 3 they beware of ouer-raſh cenſuring of parents, for the looſe cariage of their children; we hauehave ſeene it cleared by a cloud of witneſſes, that reformed men hauehave had vnreformed children, as circumciſed parents begot children which were vncircumciſed. And though it be true amongſt irrationall creatures, that they euer bring forth their like; Eagles hauehave Eagles; and Doues Doues: yet in mans progenie there is often found not ſo like a proportion, as vnlike a diſpoſition. To condemne then the parent vponupon this ground, for that the childe is diſſolute, is too too raſh; for in ſo doing we may condemne the generation of the iuſt. And thus much for this firſt point: now a ſecond followes.
Theſe people, as we ſee, were called by the name of Iſrael and Iudah; good names both, and honourable: one ſignifieth a Prince, or Preuailer with God; and the other ſignifieth Confeſſion or Praiſe: and yet this people were retchleſſe, diſſolute. Hence learne we,
Good names and titles profit nothing at all, Doctr. Good names and titles nothing worth without grace.if our liues be not conformable to thoſe names and titles that are giuen vsus.
Caine, a good name, ſignifying a poſſeſſion; but what is he the better for it, when he is a Murderer mGen. 4.8.So Abſolom which made warre againſt his father, had the name and made goodlieſt ſhew to be his fathers peace, and yet he proued to be his greateſtn2 Sam▪ 18.33. heart ſmart. Iudas his name was good, and proclaimed him to be a Profeſſor, but what doth that auaile him, when by his deeds he ſhewed himſelfe a deuilloIohn 6.70.? Thus the Iewes bragged, they werepIohn 8.33. Abrahams ſeed; but alas, will it profit them when they are the ſeruants of ſinne? ſurely it cannot profit them at all.
Reaſon.And no wonder, for God reſpecteth truth in the inward parts, and not outward titles; he regardeth ſubſtance more than ſhadowes.
Vſe.This being ſo; let none content themſelues with their good names, or outward titles of honour that are giuen them; but let them vſe them as a ſpurre, to ſtirre them vp to imitate ſuch good men as hauehave beene before ſo named; and ſurely this was one reaſon why this people were thus called by the name of Iſrael; that they might hereby be put in minde of their pedegree, and ſo of their predeceſſors pietie; and conſequently to make them aſhamed of their owne apoſtacie; who were ſo far degenerated from thoſe religious men of whom they were deſcended. Neither content thy ſelfe with that honorable title of a Chriſtian, or of a Profeſſor, or of a Proteſtant, vnleſſe thou makeſt good thoſe names by a holy and godly life. Tell me then thou that art thus called; haſt thou thoſe gifts and graces which thoſe names import? haſt thou receiued an ointment from that holy one? hath he opened thy eies, quickened thy dead heart, ſanctified thy vncleane affections? If it be thus, then indeed theſe names and titles are well befitting thee: but if it be otherwiſe with thee; if thou liueſt looſely and prophanely, thou maiſt bluſh ſo often as thou heareſt thy ſelfe called Chriſtian or Profeſſor, or the like: for thou art nick-named and miſcalled: It is as if a Cobler ſhould be called worſhipfull; or a Carr-man, honourable: and who could away with that? Nay more, it is a kinde of ſacriledge, vnderunder thoſe holy names to liue an vnholy life. Belſhazzar ſinned againſt God by exceſſe and intemperancie in his eating and drinking: but in that he abuſed the holy veſſels of the houſe of God, to ſerue him to ſuch prophane and vnholy vſes, was a ſinne more fearefull, and ſacriledge moſt horrible. Thus for thee, as thou art a man, to ſinne, prouokes Gods wrath, and deſerues damnation: but to ſinne vnderunder the Chriſtian name, and commit wickedneſſe, as thou art a Goſpeller, it is with Belſhazzar to abuſe and prophane the holy veſſels of Gods houſe; and this muſt needs plunge thee into the hotteſt fire of hell.Mountaignes Eſſaies. To conclude this vſe, let me tell you what I hauehave read of a libidinous Gentleman; who ſporting with a Curtezan in a houſe of ſinne, happened to aske her name, which ſhe ſaid was Mary: whereat he was ſtricken with ſuch a remorſe and reuerence, that he inſtantly, not only caſt off the harlot, but amended his future life. Art thou called a Chriſtian, and yet followeſt drunkenneſſe, ſwearing, &c. let that very name cauſe thee to be aſhamed of thy folly. Let all apply what I forbeare to amplifie.
Further, in that theſe people hauehave theſe titles, Iſrael, Iudah, (the names of their forefathers) giuen them as titles of honour, and names of excellency, we learne a third leſſon: And obſerue another note, viz.
Good Parents and Progenitors are great ornaments to their poſteritie. Doctr. Good Parents are ornaments to their poſteritie.Parents that are godly and religious doe no whit at all diſgrace their children by their pietie and godlineſſe, but much countenance and grace them by it, inſomuch that it is an honour for poſteritie to deſcend from ſuch worthie Anceſtors.
Solomons Prouerbe may be a ſufficient proofe hereof:rPro. 17.6. Childrens children are the crowne of the elders, and the glory of the children are their fathers: to wit, if they be godly and pious. Beſides ſundrie inſtances and examples that might be brought, for the confirming of this truth; as of Abraham, what an honourable title was it accounted to be called the ſon of Abraham, and childe of Abraham? The Iewes brag and boaſt therefore,ſIohn 8.33. Matth. 3.9. They were Abrahams ſeed, and they had Abraham to their Father. And ſo it was indeed to them that walked in his ſteps, and were like him in grace. And ſo afterwards in Dauid, what an excellent prerogatiue was it accounted to be, to deſcend from him and be of his Family?
Reaſ.For ſuch are the ſeed of Princes and linage of Kings; for thus hath God aduanced the godly to betReuel. 1.6. Kings, Prieſts and Prophets vntounto himſelfe: they come of the nobleſt Houſe and Family that is, whoſe originall commeth not out of ſome corner of the earth; but they ſpring of Chriſt, of whom all the Families in heauen and earth are called. And this is right and proper Nobilitie indeed.
Vſe 1 This being ſo, it firſt reproueth ſuch Parents, as hope to bring credit and renowne to their poſterities, by their lewd and ſinfull courſes; they liue miſerably and deale vniuſtly, and open the mouths of all to crie out vponupon their falſhood and deceit, their couetouſneſſe and extortion; and yet thinke to raiſe vp their houſes, and aduance their names, and adorne their children with glorie and eſtimation. But this truth may diſcouer vntounto ſuch parents, their folly and great madneſſe; for, this is not the way to bring credit, but diſgrace to their poſterities; yea when they are dead and rotten, their euill courſes will be caſt as dung in the faces of ſuch as they leaue behinde, as experience makes good: Such a man (ſaith one) was this childes father; What, that Vſurer, that Worldling, that Extortioner, that Drunkard, that Whore-maſter, ſaith another? How can thy childe ſtand by and heare this without red cheekes? it muſt needs be matter of ſhame and griefe vntounto him.Firſt ſtep to Heauen. 42. Wouldſt thou indeed be an ornament to thy childe, and childs childe after thee? then ſee thou be righteous and religious, and ſo thy name ſhal be remembred in them when thou art dead. Oh what a credit is it now accounted, to be of the poſteritie of Latimer, Bradford, Ridley, and other of thoſe men of God, who ſuffered for the truth? How are ſuch eſteemed and accounted of amongſt all? Let experience make thee wiſe: and ſo liue thou, that thy children alſo may account it their honour, not their ſhame, to name thee when thou art raked vp in the duſt.
Secondly, let Children who hauehave had, or hauehave, godly Vſe 2 and religious parents, be thankfull for them, and repoſe their Gentry more in their forefathers vertues that they had, than in their great lands and reuenewes that they poſſeſſed; eſteeming them the worthieſt of all their Anceſtors, who were the godlieſt, rather than they who were the wealthieſt. And withall, let ſuch be ſtirred vp to tread in their fathers ſteps: for all that hath beene ſaid is with this prouiſo, that we their children be adorned with their gifts and vertues. For though wee deſcend from godly and worthy Anceſtors, yet if weeuEzek. 18.10.13. degenerate from them, as a baſe and baſtard brood, it can be no honour, credit, comfort nor commendation to vsus. Put caſe a man hauehave a thouſand pound land a yeere left him by his friends, and he ſpend it all (like the Prodigall)*Luke 15. in riotous and voluptuous liuing; what credit is it for him to brag that ſuch an eſtate was left him? nay is it not a ſhame? So if the vertues of thy parents liue in thee, it is then a grace vntounto thee, that thou deſcendedſt from their loynes; otherwiſe the contrary. The very HeathenxOuid. Metam. lib. 13. Juuenal. Sat. 8. hauehave rather chooſe to deſcend of vnnoble parents, ſo themſelues were noble and renowned through vertue, than to come of worthy parents and progenitors, and themſelues to grow baſe and degenerate out of kinde. So it is better to be religious, and the ſonne of wicked parents, than being the ſonne of godly parents to be wicked. Cain, Cham, Iſmael and Eſau might boaſt of Adam, Noah, Abraham, Iſaac, the nobleſt parents; who on the other ſide might bluſh and grieue at ſuch degenerate iſſues. Walke then in the ſteps of thy godly parents, and ſpeake not of thy bloud,Non genus, ſed genius: non gens, ſed mens. but of thy good; not of thy parents vertues, but of thy owne (for what hath a coward to doe to glorie in the valour of his father?) And I would that Papiſts would conſider of this, who brag that their Pope and Biſhops are the Succeſſours of Peter, and the reſt of the Apoſtles: Well, admit this to be true, yet can they ſhew vsus how they ſucceed them in their gifts and graces? If they cannot (as all the world may ſee they cannot) their perſonall ſucceſſion is nothing worth, and they brag of an emptie title without honour.
It remaines now that we come to taka a view of the fruits which this Vineyard brought forth: which is the third and laſt thing I propounded to be conſidered.
Text.Hee looked for iudgement, but behold oppreſſion; for righteouſneſſe, but behold a crie.] Here we ſee, firſt, what fruits they were which God eſpecially expected, and they were fruits of the ſecond Table,
Iudgement,
Righteouſneſſe.
And ſecondly, what were the fruits which they returned, namely,
Oppreſſion,
A crie.
I might obſerue hence from the Prophets elegancie, adorning of his ſpeech Rhetorically by a figure, thus much, that
Doctr. Rhetorick may lawfully be vſed in the handling of Gods word. Vſe.Rhetoricke is an Art ſanctified by Gods Spirit, and may lawfully be vſed in handling of Gods word. There might be brought diuers inſtances out of holy Scripture, wherein all the parts of Rhetoricke are vſed, and eueryevery approued rule of it practiſed, yea euen in this very Propheſie. But I haſten towards a concluſion, and therefore paſſe from this with a word of admonition to all, that we beware how we condemne the lawfull vſe with the abuſe. For the Art it ſelfe is to be approued, and onelyonly the abuſe thereof to be condemned. But I come to the particulars in my Text.
He looked for iudgement, righteouſneſſe.] He doth not ſay he expected Oblations and Sacrifices, which this people were abundant in, as Chap. 1.11. but he expected that Iudgement and Iuſtice ſhould be adminiſtred; the cauſe of the poore pleaded; and all good duties and offices of louelove ſhould be ſhewed towards our brethren, and thoſe who were in need. Sundrie points might hence be raiſed; but I will only obſerue this one, which is as the ſumme of all.
The works and duties of the ſecond Table are in ſpeciall manner expected and reſpected by God. Doctr. The duties of the ſecond Table God eſpecially reſpects.In the firſt Chapter of this Propheſie wee may reade how forward this people were in the outward duties of the firſt Table,yIſay 1.11. offering multitude of ſacrifices and burnt offerings of Rammes, and the fat of fed beaſts, &c. But God he cals them off, and tels them he would none, becauſe they had no regard of the duties of the ſecond Table:zƲerſe 15.16. for their hands were full of bloud. Then exhorting them to repentance, hee wils them to teſtifie the truth thereof, by bringing forth fruits meet for repentance. And for their better direction he inſtanceth in ſome particulars, making choice not of ſuch duties as immediately concerne himſelfe, but of ſuch as eſpecially concerne our neighbour:aVerſe 17. Seeke iudgement, releeue the oppreſſed, iudge the fatherleſſe, pleade for the widow. As if he had ſaid vntounto them; You offer multitudes of ſacrifices, and obſerue ſolemne daies and Feaſts, the new Moones and Sabbaths, and the like, and are not wanting in the outward duties of the firſt Table: But I eſpecially reſpect the duties of the ſecond; wherein you hauehave beene wanting: and therefore labour to finde out what is right, and ſeeke after that iuſtice that God requires in his Law, dealing with others, as you would be dealt withall: giuegive ouer your crueltie, exerciſe merciemercy, and ſtretch forth your helping hand for the releeuing and defending of ſuch as are in need. And in the 58. of this Propheſie, we may reade how God reiects theirbIſay 58.6, 7. prayers and faſtings, becauſe they regarded not to ſhew mercy and kindneſſe vntounto the poore and needie: and withall ſhewes them what manner of Faſt it was that he required, namely, to looſe the bands of wickedneſſe, to vndoe the heauie burdens, and to let the oppreſſed goe free. To deale bread vntounto the hungrie; to bring the poore that are caſt out vntounto their houſes; to cloath the naked, and the like. This was the Faſt that God did eſpecially reſpect. In the Propheſie of Micah we may reade what large proffers the wicked make:cMicah 6.6, 7. They will come with burnt offerings and calues of a yeere old; they will offer thouſands of Rammes, and ten thouſand riuers of oile; they would giuegive their firſt borne for their tranſgreſſion, the fruit of their bodie for the ſinne of their ſoule; ſo that God would be pleaſed herewith. But yet all this would not pleaſe him:dƲerſe 8. He hath ſhewed thee, O man, what is good; and what doth the Lord require of thee, but to doe iuſtly, and to louelove mercy, and to walke humbly with thy God? without this all the former is nothing worth. Thus we ſee verified what we finde recorded by the Prophet Hoſea, I deſire MercieMercy, and not Sacrifice eHoſ. 6.6.. It is better pleaſing vntounto God to ſee the duties of Iuſtice and Righteouſneſſe, of MercieMercy and louing kindneſſe performed to our neighbour, than to hauehave Sacrifices neuer ſo many or great ſeuered from theſe done vntounto himſelfe. The workes and duties that the ſecond Table requires to be performed of vsus are moſt expected and reſpected by him.
Reaſ.For the touchſtone of piety and true religion towards God, is our iuſt and righteous dealing with our brethren.f1 Ioh. 3.10. Herein are the children of God knowne, and the children of the Deuill: whoſoeuer doth not righteouſneſſe is not of God, neither hee that loueth not his brother. True faith is operatiue,gIam. 2.18, 26. and worketh by louelove, and is to be manifeſted by our workes, without which it is to be iudged dead, as S. Iames ſpeaketh. No maruell then if God doe ſo much ſet by the practiſe of theſe duties.
Vſe.Which ſerueth to reproue ſuch as bring forth faire leaues of profeſſion in the firſt Table, but are little or nothing at all in the duties of the ſecond Table. In the outward and publike exerciſes of religion they are very diligent; as in repairing to the Congregation, hearing the Word, receiuing of the Sacraments, and the like: But looke on them in thoſe things which concerne men, and there you ſhall finde them exceedingly faulty; being vnmercifull, vniuſt, and vnrighteous, in their dealings. Certainly the religion of theſe men is in vaine; their beſt ſeruices doe ſtinke in Gods noſtrils, when righteouſneſſe towards man is wanting. Let all ſuch as are in the place of iuſtice (for to them this is eſpecially intended) aduiſedly conſider of this, and beware howhAmos 5.7. and 6.12. they turne iudgement into gall and wormewood (as Amos ſpeakes) and the fruit of righteouſneſſe into hemlocke. I would ſuch would often put Iobs queſtion to their ſoule:iIob 31.14. What ſhall I doe when God riſeth vp? and when he viſiteth, what ſhall I anſwer him? It would be a good meanes to make them take vp his practiſe;kVerſe 16. Not to with-hold from the poore his deſire, nor cauſe the eies of the widow to faile: Verſe 21.not to lift vp their hand againſt the fatherleſſe, though they ſaw their helpe in the gate, and might doe it vndiſcerned. Yea let vsus all conſider this, and endeuour to bee conſcionably iuſt and vpright in our dealings betweene man and man. When the queſtion is made to God, what manner of men ſhould dwell in his Tabernacle and reſt in his holy Mountaine, i. which ſhould hauehave a good eſtate here, and an habitation in heauen for euermore; he deſcribeth them by their innocent and harmleſſe behauiour towards their brethren:lPſal. 15.2, 3. He that walketh vprightly, and worketh righteouſneſſe, and ſpeaketh the truth in his heart. Certainly hee regardeth that worke very much which hee rewardeth with ſuch and ſo great wages: And hee is well pleaſed with that perſon in this life, whom hee will receiue to dwell with him in euerlaſting life. But I will be ſparing in proſecuting this, in regard of the neere affinity which it hath with the ſucceeding Doctrine, to which I haſten.
But behold oppreſſion] Text.The cleane contrary was found to that which God expected. He looked to hauehave the poore defended and their cauſes heard by ſuch as were in place, but by none ſo much as they were they iniured and oppreſſed. A ſinne beyond thought or expectation, and therefore ſet out with a note of admiration, Behold oppreſſion, &c. Hence our note ſhall be:
Doct. Oppreſſion is a crying ſinne.Oppreſſion of the poore, eſpecially by ſuch as ought to be defenders and releeuers of the poore, is a ſinne hainous, grieuous.
In the firſt Chapter of this Booke we finde it to be of a bloudy nature:mIſay 1.15. Your hands are full of bloud. And in the third Chapter to make the former good, we ſhall finde oppreſſors charged withnCap. 3.15. beating the people to pieces and grinding the faces of the poore. And in the fourteenth Pſalme,oPſal. 14.4. with eating them vp as one would eat vp bread. The Prophet Amos pAmos 8.4.chargeth oppreſſors, with ſwallowing of them vp. And Micah chargeth Princes and Magiſtrates yet further, to wit,qMicah 3.3. with eating the very fleſh of his people, and flaying their skins from off them, and breaking of their bones, and chopping them in peeces as for the pot, and as fleſh within the cauldron. How fearefully was Iehoiakim threatned for this ſinne?rIer. 22.13,-20. Woe vntounto him that buildeth his houſe by vnrighteouſneſſe, and his chambers by wrong: that vſeth his neighbours ſeruice without wages, and giueth him not for his worke, &c. Shalt thou reigne becauſe thou clotheſt thy ſelfe in Cedar? Did not thy father eat and drinke and doe iudgement and iuſtice, and then it was well with him? He iudged the cauſe of the poore and needy, then it was well with him: But thine eies and thy heart are not but for thy couetouſneſſe, and for to ſhed innocent bloud, and for oppreſſion, and for violence, to doe it. Therefore thus ſaith the Lord concerning Iehoiakim the ſonne of Ioſiah King of Iudah, They ſhall not lament for him ſaying, ah my brother, or ah my ſiſter; they ſhall not lament for him ſaying, ah Lord, or ah his glory. He ſhall be buried with the buriall of an Aſſe drawen and caſt forth beyond the gates of Ieruſalem. Theſe are proofes fufficient for my Doctrine, ſtrongly confirming what I hauehave now taught; viz. Oppreſſion of the poore, eſpecially by ſuch as ought to defend and releeue the poore, is a hainous and grieuous ſinne.
For firſt, it is a ſinne againſt Nature and Race. Beaſts Reaſ. 1 wee ſee moleſt not their owne kinde;Saeuis inter ſe conuenit vrſis. Lions fight not with Lions; Serpents ſpend not their venome vponupon Serpents; and therefore it is more than brutiſh for man to deuoure man by this ſinne of oppreſſion. This made Cyprian (ſeeing it practiſed by ſome) to cry out with wonderment and admiration:Ferae parcunt, Aues paſcunt, Homines ſaeuiunt. Cypr. ſer. 6. Oh the deteſtable cruelty of mans malice! The fierce Lions ſpare Daniel in the Den; the rauenous birds doe feed Eliah in the Wilderneſſe; but one man exerciſeth cruelty vponupon another, and only man to man is become pernicious.
Secondly, it is a ſinne againſt Religion and Grace: Reaſ. 2 ForſTit. 2.11, 12. the grace of God that bringeth ſaluation hath appeared vntounto all men, teaching vsus, that denying vngodlineſſe and worldly luſts, we ſhould liue ſoberly, righteouſly, and godly, in this preſent world. And this was propheſied of long ſince, that in the time of the GoſpelltIſay 11.6. the Wolfe ſhould dwell with the Lambe, and the Leopard ſhould lie with the Kid, &c. and that none ſhould hurt and deſtroy in all the mountaine of the Lords holineſſe.
Thirdly, (when it is practiſed by great men) it is a Reaſ. 3 ſinne againſt Place. Now as there is no impiety to that impiety which is committeduIer. 7.11. 2 Chron. 36.14. Inter leges ipſas contra leges delinquitur. Cyp. ad Donat. lib. 2. epiſt. 2. in Gods Sanctuary; ſo there is no iniuſtice to that iniuſtice which is committed and practiſed in the very ſeat and ſanctuary of iuſtice, and whereby men amidſt the Law, ſinne againſt the Law; as Ananias the High Prieſt did,*Acts 23.3. in commanding Paul to bee ſmitten contrary to the Law. It therefore being a ſinne againſt Race, Grace, and Place; I doubt not but on all ſides it will be confeſt to be moſt hainous.
Vſe 1 Which doctrine ſerues firſt for Reprehenſion, euen of all thoſe who vſe any kinde of iniuſtice either by violence, or by colour of law, or by any other cunning dealing whatſoeuer, againſt ſuch as are not able to withſtand them (for that I call oppreſſion) whoſe teeth are as ſwords, and their iawes as kniues, to deuoure the poore from off the earth, and the needy from amongſt men: who are Lions, Wolues, Kine, Buls, Beaſts, yea monſters in the ſhape of men: with which beaſts or monſters many Countries ſwarme, as Egypt did with Frogs and Locuſts. They abound both in Foro, and in Choro; in Change and Chancell; Church and Common-wealth. To rip vp all the ſorts of them were infinite: with ſome of the principall I will only deale. And firſt to begin with them whom I hauehave not leaſt cauſe to thinke vponupon, our Church oppreſſors, thoſe greedy and Harpie-like deuourers of ſacred things, who prey vponupon their patrimonie who pray for them; and vniuſtly turne the reuenues of the Church vntounto their owne proper vſe: Againſt whom that kingly Prophet Dauid beſtowes a whole Pſalme,xPſal. 83.2, 3. and cals them Gods enemies, tumultuous, proud, God-haters, craftie enemies, confederate enemies, who combine themſelues together to annihilate a Church. And that we might not be deceiued in the perſons, he deſcribes them to vsus by their words:yVerſ. 12. They are thoſe that ſay, Let vsus take to our ſelues the houſes of God in poſſeſſion; they beat their braines, and ſpend their wits how to appropriate that to them and theirs, which the Almighty is inueſted in. And that they hauehave, and hold; but by what right or title the very name of Impropriations doth ſhew, as being altogether improper for them that hauehave them, and held by an vnproper title. For tithes are due only to the Church, and cannot be alienated to any other vſe, they hauing once beene paſſed ouer to God, and dedicated to the Church; neither hauehave the Laitie ought to doe herewith: for where tithes are paid, there muſt be a matter of giuing and receiuing; the Miniſter giueth zPhil. 4.15. 1 Cor. 9.11.ſpirituall things, ſaith the Apoſtle, and receiueth carnall things. Now becauſe Lay-men cannot performe the one, they hauehave not to meddle with the other: for not keeping the condition, they cannot claime the couenant. I doe not denie but it may be in the power of Ciuill Magiſtrates to allow any other maintenance vntounto the Miniſter, ſo it be competent: but ſeeing tithes are by law eſtabliſhed amongſt vsus for this purpoſe, to be the hire of the Lords labourers, and the wages of his workmen, it is as great a ſinne to defraud the Miniſter of his portion, as to keepe backe the meat or wages from an ordinarie labourer; yea farre greater: and yet S. Iames faith, that is a ſinneaIam. 5.4. that cryeth loud in the eares of God for vengeance. How many thouſands then in this Land ſtand obnoxious in an high degree to the iudgements of God for this ſame ſinne, which is the bane of our people, and blemiſh of our Church. Some there are who rob God of his maine tithes, yet are content to leaue him ſtill the leſſer; they plucke our fleeces, and leaue vsus the taglocks, poore Vicaridge tithes, whilſt themſelues and children are kept warme in our wooll, the Parſonage. And others yet more iniurious, who thinke that too much, would the law but allow them a paire of ſheeres, they would clip the very taglocks off. Theſe (with the deceitfull Taylor) are not content to ſhrinke the whole and faire broad-cloth of the Church to a dozen of buttons; but they muſt likewiſe take part of them away, and nimme the very ſhreds, which only we hauehave left. After they hauehave full gorged themſelues with the Parſonage graines, they can finde meanes, either by vnconſcionable leaſes, or compoſitions, to picke the Vicaridge bones.Aelian. var. hiſt. l…b. 1. cap. 20. And thus as Dionyſius dealt with Iupiter Olympius, who tooke from him a maſſie garment of gold, which Hiero had dedicated to him of the ſpoiles of Carthage, and gaue him a woollen cloake, ſaying that the other was too heauy for ſummer, and too cold for winter, but this was fit for both ſeaſons: euen ſo (I ſay) we are dealt withall. And now our pouertie is flouted at by them that hauehave our liuings, as the Iewes, who hauing ſpoyled Chriſt of his veſtments, then mocked him with baſeneſſe. EueryEvery Gentleman thinks Miniſters meane, and yet all the world ſees that our meanes hauehave made them Gentlemen. But let all ſuch perſons know, as hauehave any way intruded vponupon Church rights, God hath a Quare impedit againſt them, which one day they muſt make anſwer to.
Obiect. 1 You ſay they were taken away from idle drones and fat-bellied Monkes.
Resp. Poſſidebant. Papiſtae, poſſident Rapiſtae. Cominaeus lib. 1. cap. 4.True, from the vnworthy they were taken, and from the worthy they are detained. Wicked Papiſts had them; vngodly robbers hauehave them. And as one obſerues vponupon the battell of Montlecherye, ſome loſt their liuings for running away, and they were giuen to thoſe who ranne ten miles further. Idleneſſe hath loſt, and oppreſſion hath gained.
Obiect. 2 You obiect againe, that they were giuen by our forefathers, not to vsus, but to Romiſh Prieſts and Biſhops, who are depriued of them, and therefore you hauehave as much right to them, as any of our Clergy.
Resp.Thus is this Obiection anſwered; Theſe were giuen to religious vſes, and for the encreaſe of true Religion and Learning. Now if they (by iniurie of the time) through ignorance miſtooke the truth, it is no wrong, nay, it is great right, to keepe their generall purpoſe with amendment of their particular error.
Obiect. 3 Againe, you plead they are your inheritances, left you by your Fathers, and if they hauehave beene taken from the Church, you tooke them not. But learne what that meaneth:
Resp.bEzek. 18.14-19.If a Father that hath oppreſſed the poore and needie, and ſpoiled by violence, &c. beget a ſonne that ſeeth all his fathers ſinnes which he hath done, and conſidereth, and doth not the like, &c. he ſhall not die for the iniquitie of his father, he ſhall ſurely liue, &c. And then that Obiection is anſwered.
Yet Law is on your ſide, and you doe no more than Obiect. 4 that allowes.
Though the Lawes of men are for you,Reſp. In iure fori, non in iure coeli. Aug. de vit. & morib. Cler. yet the Lawes of God, by which you muſt one day ſtand or fall, are plaine againſt you: And albeit it holds in the courts of men, yet it will neuer hold in the Court of Heauen. Beſides, the Ciuill Lawes are not on your ſide; for they hold, that the things of God (ſuch as are our tithes and reuenues of the Church) ought not to belong to Lay perſons. But ſay they were; yet what are you the better that the lawes of men doe patronize you in it, when the Law of God condemnes you for it? Oh that all ſuch as are any way guiltie of this ſinne, would in time bethinke them, and call to minde the horrible examples of Gods iudgements in former ages for it.cDan. 32.-7. Belſhazzar king of Babylon, abuſing the holy veſſels of the Temple to prophane vſes, was firſt wounded inwardly with terror of conſcience, and afterwards was cruelly murdered. In both the bookes of the Maccabees, we reade of Al…ymus d1 Mac. 9.54, 55, 56.H…liodorus e2 Mac. 3.24, 25., Lyſimachus f& 4.39, 41, 42., Antiochus g& 5.15, 16. cum 95.-11., Menelaus h& 13.4.-8.and Nicanor i& 15.30.-34.all notorious Church-robbers, and all came to fearefull ends. The example likewiſe of Ananias and Saphira kActs 5.2.is not to be forgotten, who for withholding part of that money which was conſecrated to God by their own gift, were by the ſeueritie of Gods iuſtice ſtrooke dead, as inuaders of Gods right: thus according to Solomons prouerb,lProu. 20.25. It is a ſnare to a man that deuoureth holy things: and as a ſnare, firſt, it catcheth ſuddenly: ſecondly, it holdeth ſurely: and thirdly, it deſtroieth certainly. Let our Improprietaries apply it, and learne to be wiſe by others harmes. Let them beware how they Iewiſhly with the ſpoiles of Chriſt purchaſe fields of bloud for themſelues and theirs: For queſtionleſſe the Churches goods hauehave proued more vnfortunate to the Gentrie of this land than euer did the gold of the Temple of Tholoſſa to the followers of Scipio, of which whoeuer caried any part away, neuer proſpered after. This hath beene as that cole which hung at the peece of meat which the Eagle ſtole from the Altar, wherewith ſhe fired her neſt, and burnt vp her ſelfe and young ones. Had it not beene for this, it may be thought many a faire Family had at this day ſtood, which is now ruinated. God is as iuſt as euer, and deteſteth this ſinne as much as euer he did: and therefore, let ſuch as will not leaue it and repent of it, aſſure themſelues, that they ſhall ſpeed as others hauehave done before them. To you then that hauehave any Impropriations in your hands, I ſay as Daniel did in the like caſe to Nebuchadnezzar, mDan. 3.Let my counſell be acceptable to you, breake off this your ſinne by righteouſneſſe: Make reſtitution of that which moſt vniuſtly you hauehave ſo long deteined, that ſo there may be a healing of your error. Thou haſt taken away the Churches dowrie, and ſpoiled her of it; now it were but reaſon, if thou ſhouldeſt make her a iointer to recompence the wrong offered, and the loſſe ſhe hath ſuſtained.Moneo vt reddatis Deo ſua, vt Deus reſtituat vobis veſtra. Chryſ. in Matt. 3. But howeuer reſtore to God his owne, that God may reſtore to you your owne. For with what face canſt thou expect an inheritance from Chriſt in heauen, who deteineſt away from Chriſt his inheritance vponupon earth? what you get by ſuch a detiny ſhall be your fatall deſtinie; you ſhall leaue the gold behinde you, but carry the guilt with you to euerlaſting fire.Multi in hac vita manducant quod poſtea apud inferos digerunt. Aug. And that which you deuoure here, you are like to diſgeſt in hell hereafter, except by Reſtitution you vomit it vp before. We doe not craue that you would with Zacheus reſtore foure-fold (though it is apparant, that the tenths were got in old time from vsus by moſt falſe and forged cauillations) we only craue our owne, we would aske no more,Mr. Craſh. epiſt. Dedic. to Perk. treat. of the dutie and dig. of Min. nor willingly take leſſe: for our whole dutie is ſtill required, then why ſhould not our whole due be paid? And yet that the world may learne of vsus contentedneſſe, as well by our practiſe as our doctrine, we would for the preſent take in good part, and reſt contented with a part of our owne: And ſome competent portions out of the Impropriations (proportioned to the quantitie of the charge impoſed, and the gifts and paines required) would for a time be a reaſonable ſatisfaction in our Miniſterie, vntill our ſtate found it ſelfe, either better enabled or more ſtraitly tied in conſcience to full reſtitution. And therefore let all ſuch as hauehave Impropriations in their hands be hereby moued to make ſome reſtitution, in whole or part, as their eſtates may beare, as ſome already hauehave done to the diſburdening of their conſciences, and good example of others. But here I looke to hauehave that counſell giuen me which one did once giuegive Luther, when he firſt began to preach againſt the Popes vſurpation and tyrannie; You had as good hold your peace: this wickedneſſe is ſo powerfull, that you will neuer preuaile againſt it: Get you to your ſtudie, and ſay, Lord hauehave mercy on vsus, and procure to your ſelfe no ill will. Well; if the worſt come, I can but ſpeed as others hauehave done before me. I feare indeed I doe but beat the aire; for this deuill is not eaſily caſt forth. The ſonnes of Zeruiah are too hard for vsus, vnleſſe Chriſtian Magiſtrates, who arenIſay 49.23. nurſing fathers to the Church, doe by their power, with goodoNeh. 13.11, 12. Nehemiah, worke a reformation, and compell them to bring their tithes againe into the houſe of God. It is the Kings euill, no hand but his can heale it. But as the Prophet ſaid in another caſe,pIſay 62.1. For Zions ſake I cannot hold my tongue, and for Ieruſalems ſake, for the poore Churches ſake, I cannot ceaſe: and I would to God that Gods Miniſters were here Boanerges ſonnes of thunder, to thunder out Gods iudgements againſt this horrible ſinne of ſacriledge: And that all we who hauehave any thing to doe with any of theſe perſons (how great ſoeuer) wouldqIſay 58.1. cry aloud againſt them, and not ſpare, that if it be poſſible they might be rowſed and awakened out of this ſame ſinne, which in many places cauſeth propheſying to faile, and conſequentlyrProu. 29.18. the people periſh.
Leaue we now the Church, and come we to the Common-wealth, and there we ſhall meet with more of this bloudy generation. Firſt, ſuch as my text here eſpecially ſpeakes of, corrupt Iudges and Magiſtrates,ſIſay 1.23. Who iudge not the fatherleſſe, neither doth the widowes cauſe come before them; (as Amos ſpeaketh) whotAmos 5.7, 12. & 6.12. turne iudgement into wormwood and gall, and the fruit of righteouſneſſe into Hemlocke: who afflict the iuſt, take a bribe and turne aſide the poore in the gate from their right. Theſe the Prophet Zephaniah is not afraid to calluZeph. 3.3. roaring Lions, and rauening Wolues. And our Prophet Iſaiah being*Rom. 10.20. very bold, calleth them companions of theeues xIſay 1.23.; and why ſo? did they take purſes by the highwaies? No, but they tooke bribes in their chambers: EueryEvery one loued gifts, and followed after rewards, &c. And (as the Prophet Hoſea ſpeaketh) they loued to ſay with ſhame,yHoſ. 4.18. GiueGive yee. Now I pray you, what difference is there betweene GiueGive yee, and Deliuer yee, except it be this; GiueGive yee goeth often in chaines of gold, whilſt Deliuer ye lieth in fetters of iron: before God there is no difference betweene theeuery and briberie. I doubt not but this kingdome will afford as worthie Iudges and Magiſtrates as any Land or people in the world: And as Iuſtinian ſaid, ſo with a ſafe conſcience many of our Rulers may, They can lift vp their hands cleane to God; to the King; and to the Law: and make proteſtation with iuſt and vncorrupt Samuel z1 Sam. 12.3., They hauehave defrauded none, they hauehave oppreſſed none. Yet I wiſh (and therein (I hope) doe no man harme) that all could ſay ſo. Then would not Iuſtice be made a hackney to be backed for money, neither could a golden ſpurre doe any thing to bring her to the deſired iournies end of iniury and wrong.
But oh the wickedneſſe of theſe times! wherein with Solomon we may obſerueaEccleſ. 7.15. many a iuſt man to periſh in his righteouſneſſe, and the wicked to proſper in their wickedneſſe. Is a man well monied? then (ſaith the Prouerbe) he is too heauie to be caſt:Pecunioſus damnari non poteſt. Cui vis eſt ius non metuit, ius obruitur vi. for what is wanting in the goodneſſe of his cauſe, the greatneſſe of the Fees will make vp: So that the rich may ſay vntounto the poore, as Aeſops Wolfe vntounto the Sheepe, when they were in contention together; Thou haſt a better cauſe than I, but I hauehave ſtronger teeth than thou. Gaine and rewards be the Remora to the ſhip of Iuſtice: Shee cannot now be called the Speed, but the Delay. A Motion this Terme, an Order next; and inſtantly all is croſſed. A writ of Error puts all out of courſe. Iethro was not pleaſed (as it ſeemes) to ſee cauſes hang frombExod. 18.14. morning to euening: had he liued in theſe daies, how would it hauehave grudged him to ſee them hang from Terme to Terme, from yeare to yeare? And the beſt cauſes to be vſed as ſore legges are by vnconſcionable Chirurgions, held long in hand, not for the difficultie of the cure, but for the gaine thereof. The poore Client is faine to trudge vp this Terme, and next; emptying his purſe with paying Fees to one and to another, and ſtill the web of his ſuit is drawne out of a greater length, till he want weft to proſecute it; and ſo after all his paines and coſt, is in the end enforced to let it fall: Or ſay he hauehave the day,Maior eſt expenſarum ſumptus quàm ſententiae fructus. Aelian. lib. 9. cap. 18. yet he makes no ſauing match, by reaſon the charges of his ſuit are greater than the coſts that ſhall be awarded. Oh the vncertaine euents of ſuits, beſides the trouble! I hope to ſee an end this Terme of my ſuit, ſaith the poore bloud-drawne wretch; when alas, he ſees no end the next Terme, nor next after that; yea oftentimes, the next and next yeare is paſt firſt: His ſuit is a ſuit of Durance, almoſt an euerlaſting ſuit. And thus while the poore oppreſſed runnes to them, who ſhould be as acIſay 32.2. ſhelter from the winde, and a couert from the tempeſt: it oftentimes fals out, that (with the ſilly ſheepe running in a ſtorme to the hedge or thicket) they are ſo enſnared amongſt the thornes and briers, as that they can hardly winde and wreſt themſelues out without loſſe of wooll and coat: what with delaies, demurres, and a thouſand trickes which money will finde out; they loſe their fleece, and carry away their fleſh whole vponupon their backes with much adoe. If this weather hold, many men will goe nigh to be of the minde that Themiſtocles was ſometimes of, who profeſſed that if two waies were ſhewed him, one to hell, and the other to the Bar; he would chooſe that which went to hell, and forſake the other. See then all you that are in place of Iuſtice, that you keepe your ſelues vntainted of this ſin.dIſay 33.15. Walke righteouſly, ſpeake vprightly, deſpiſe the gaine of oppreſſion, ſhake your hands from holding of bribes, ſtop your eares from hearing of bloud, and ſhut your eies from ſeeing euill.
2. Mercileſſe and cruell Landlords: who partly by racking and improuing of old rents, and that without the old minds of our forefathers (I meane their charitie) (for ſo it is lawfull to improue them) partly by encloſing of Greenes, Commons, Woods, (or other of the like) which appertaine of right vntounto their tenants: partly by burdening them with cariages, and ſuch like ſeruices more than was couenanted or agreed vponupon: and partly by making their leaſes void, when it pleaſeth them;Pactū non pactū eſt, non pactum pactum eſt quod illis lubet. Plaut. ſo that a Couenant to day, ſhall be none to morrow; and that which is none now, ſhall be one anon; they oppreſſe their tenants, grinde their faces, and ſucke their blouds. The poore Farmer he is faine to endure the heat and burden of the day: he riſeth early, goeth late to bed, eateth the bread of carefulneſſe, and ſitteth with many a hungrie meale, not being able to ſpare a morſell of bread to others, nay hardly able to giuegive food vntounto his family; and all that he does or can doe, is but as a prey to his greedie Landlord, Good words, it may be, praiers, they ſhall ſometimes hauehave returned, as God helpe you; bleſſe you; and giuegive you good of it, &c. but if their praiers were worth a penny they would keepe them to themſelues; their tenants ſhould not be troubled with them,
And herein they are like Darius, who praied for Daniel eDan. 6.16.that God would deliuer him, when he himſelfe ſends him to the Lions denne. Theſe are Oppreſſors, and ſuch ones as God hath ſwornefAmos 4.2. to take away with hookes, and their poſteritie with fiſh-hookes.
3. Ingroſſers; whoſe practiſe is to compaſſe ſea and land to get a commoditie into their hands; which hauing once obtained, they ſet a price vponupon it as large as their owne conſciences: Or elſe hoard it vp only to make a dearth without a ſcarcitie. I deny not but it is lawfull to buy the ouerplus of any commoditie, and when mens turnes are ſerued in times of plentie, to take the reſidue (as Ioſeph did) that in time of dearth he may hauehave to helpe the Common-wealth, with ſome good and moderate gaine to himſelfe alſo: But theſe in ſtead of laying vp to preuent a dearth, doe hoard vp to procure one; which time is the Ingroſſers day, wherein he doth enrich himſelfe with the ſpoile of the poore. Againſt theſe very perſons Amos thus propheſieth;gAmos 8.4, 5, 6. Heare this oh you that ſwallow vp the poore, that you may make the needie of the land to faile; ſaying, when will the new moone be gone that we may ſell corne? and the Sabbath, that we may ſet forth wheat, and make the Epha ſmall, and the ſhekell great, and falſifie the waights by deceit? and buy the poore for ſiluer, and the needie for ſhooes; yea and ſell the refuſe of the wheat? They had long (as it may ſeeme) kept vp the corne for this purpoſe, that it might grow deare; and now they had a time to ſerue their turne in, and they muſt ſet it to ſale in all haſte, ſo that they thought the new moone and the Sabbath daies appointed for Gods owne ſeruice, too long vntill they were a ſelling: And now they intend to prey vponupon the poore, for they will ſell little for much; leſſening the meaſure, and enhancing the price. The poore ſhall buy the refuſe deare, which is little worth, and ſell themſelues cheape, euen in a manner for old ſhooes to pay for it. Here God ſent corne, and the deuill ſent garners: Nay, in ſome ſort they were worſe than the very Deuill himſelfe: for he ſeemed to hauehave ſome charitie in him, when he would hauehave had Chriſt,hMatth 4. to turne ſtones into bread, and ſo make a plentie in time of ſcarcitie: but theſe endeuoured, what in them lay, to make a ſcarcitie in the midſt of plentie, turning bread into ſtones, a tricke beyond the Deuill. Are not theſe Oppreſſors?
4 Ʋſurers, who may well be compared to the Timber-worme, which to touch is as ſoft as ſilke, but hath teeth ſo hard, as that it eats the Oake: Or like the Beuer, which biteth ſo ſore,Iul. Solin. cap. 23. as that hee neuer looſeth his teeth vntill hee hauehave broken the bones. It may be truly ſaid of theſe,iIſay 59.7. Deſolation and deſtruction is in their path: whereſoeuer they ſet foot, they make hauocke of all. The Prophet Ezekiel doth hedge in this ſinne betweene Bribery and Extortion:kEzek 22.12. In thee hauehave they taken gifts to ſhed bloud. Thou haſt taken vſury and increaſe, and thou haſt greedily gained of thy neighbours by Extortion, and haſt forgotten me, ſaith the Lord: therefore I hauehave ſmitten my hands at thy diſhoneſt gaine. And in another place we ſhall finde, that, It and Oppreſſion is made both one;lExod. 22.25. If thou lend money to my people with thee, thou ſhalt not be an Vſurer, thou ſhalt not oppreſſe him. Thus by Gods owne teſtimonie theſe are Oppreſſors. Not vnaptly may we compare the Vſurer to the nether Milſtone, which is ſlow and ſtirres not; he ſits at home and ſpends his time in a deuilliſh Arithmeticke, in Numeration of houres, daies, and moneyes, in Subſtraction from other mens eſtates, and Multiplication of his owne, vntill hee hauehave made Diuiſion betweene his ſoule and heauen, and diuided the earth to himſelfe, and himſelfe to hell. His Broker we may compare to the vpper Milſtone, (without which the nether Milſtone may ſeeme vnprofitable) that is quicke and ſtirring, and runnes round: The Poore (like corne) who betweene both theſe is grinded vntounto powder. Surely it is for our ſins that God ſuffers Vſurers amongſt vsus: It may be he ſuffers theſe a while, as he did the Canaanites in Iſrael, leſt the wilde beaſts ſhould breake in vponupon them; leſt pride and a full eſtate ſhould ſpill mens ſoules: yet wee may ſafely ſay of theſe, as Ioſua did of thoſe, they are prick…s in our ſides, and thornes in our eyes. Now the merciemercy of God rid vsus of them. Let them bring what Excuſes, Apologies, Mitigations, Euaſions, or Diſtinctions they poſſibly can inuent: let them reply, Vſury is no ſinne, many learned men are of this opinion: yet what are they the better, if God himſelfe be not of the ſame minde thoſe learned men are of? And let them tell me if their conſciences can be ſo ſatisfied. Would not the greateſt Vſurer willingly giuegive an hundred pound bag to be ſecured in this point? It is not ſafe wading farre in a queſtionable water. Oh yet that there were hope with any ſayings to moue, then I would ſpend ſome time, and take ſome paines in perſwading theſe men, who deale altogether in letting out their money to men; their time to Mammon; their body to pining; their minde to repining▪ their ſoule to Satan: that they would fall to reſtoring, becauſe the ſinne is retained vntill the gaines of Vſury be returned. Which ſaying though it ſeeme hard,Non remittitur peccatum, niſi reſtituatur ab…atum. Aug. yet it is moſt true. And what though they ſhould in ſo doing reſtore all they hauehave? I would tell them as the Prophet did Amaſiah, m2 Chron. 25.9.The Lord is able to giuegive thee more than this. A manſion in Gods kingdome is worth all thy caſh. But I ſpeake to the belly that hath no eares. Shew me the Vſurer (except Zacheus) that euer repented truly: for as Humilitie is the repentance of Pride; ſo is Reſtitution of this ſinne. I doubt not but there are ſome, but they will be as daintie diſhes in heauen, as Veniſon is on a Plowmans table. Wherefore I will forbeare any further dealing with theſe, and rather ſpeake in generall to all Oppreſſors of what kinde ſoeuer; (and ſo haſten to an end) Let all ſuch know as vſe any kinde of iniuſtice, vi or dolo, by force or fraud, againſt the poore and needie, who are no way able to withſtand them, that they flay their skins off, they grinde their faces; yea eat their very fleſh, as ſomtimes that poore leane widow told Baldwin, Acts and Mon. pag. 233.an Archbiſhop of Canterbury (when ſhe heard him boaſting that he had neuer eat fleſh in all his daies) that he had eat vp hers in taking away her Cow, whereby ſhee liued. And let them call to minde the fearefull woes that are thundered out againſt them for this ſinne. There is anIſay 3.14, 15. Woe from Iſaiah: aoIer. 22.13. Woe from Ieremiah: apMicah. 2.1, 2. Woe from Micah: aqHab. 2.12. Woe from Habbakkuk. Woe and alas then, that ſuch can be ſecure. Oh that ſuch would now at length call themſelues to account for their oppreſſions, that ſome remorſe might be wrought in their hearts, if it were poſſible! Such as theſe in former times hauehave beene executed,Stow in his Summary. as theeues are now amongſt vsus. Catillus, a Britiſh King, hung vp all oppreſſors of the poore: And after him King Edward (commonly called good King Edward) baniſhed ſuch the Land:Glanuil. lib. 7. de leg. & conſu. Angl. cap. 37. Extra del Tur. cap. Quia in om. And by the ancient Lawes of England the goods of oppreſſors, dying without reſtitution, were forfeit to the King, and all his lands vntounto the Lord of the Towne. And it is apparant by the Canon-law, that heretofore they hauehave beene denied Chriſtian burial. Were the ſame lawes ſtill in force, vndoubtedly it would be a good reſtraint. And yet what is all this to expulſion out of Gods Kingdome? Oh that theſe would bethinke them of that dreadfull day of reckoning, and of that terrible ſentence which ſhall be then denounced;rMatth. 25.41. Depart you curſed into euerlaſting fire, prepared for the Deuill and his angels. There is the Reiection. Verſe 42.For, I was an hungrie, and you gaue mee no meat: I was thirſtie, and you gaue me no drinke: I was a ſtranger, and yee tooke me not in: naked, and yee clothed me not: ſicke and in priſon, and yee did not rele…ue mee. There is a Reaſon of their Reiection. Oh then how fearefull will their caſe be, againſt whom the Iudge may thus proceed in ſentence? Depart from mee you curſed into euerlaſting fire, prepared for the Deuill and his angels: for I had meat, and by force you tooke it from mee: I had drinke, and you ſpoiled mee of it: I had a houſe, and you thruſt mee out of doores: I had clothes, and you pulled them from my backe: I was in health, and you made mee ſicke: I was at libertie, and you impriſoned me. For if by that ſentence they be damned, who hauehave not done the workes of merciemercy; much more ſhall they be damned, who hauehave acted the workes of crueltie. If by that ſentence they be damned, who hauehave not ſuccoured nor releeued the poore; much more ſhall they be damned, who hauehave oppreſſed and cruſhed the poore. To winde vp all in a word (and ſo to turne the vſe from Reprehenſion to Exhortation)ſ1 Theſſ. 4.6. Let no man from henceforth oppreſſe nor defraud his brother; for the Lord is the auenger of all ſuch things. Let vsus all ſo carry our ſelues, as that with bleſſed Paul we may glory as he did:t2 Cor. 7.2. We hauehave wronged no man; wee hauehave conſumed no man; wee hauehave defrauded no man. And ſo I leaue this (which eſpecially reſpects the Agent) and come to what remaines, which eſpecially reſpects the Patient.
Behold a cry] i. of the poore and needy;Text. of the fatherleſſe and widow, and ſuch as were oppreſſed. Here we ſee,
The eyes of the oppreſſed aſcend vp into the Almighties eares. He heares their groanes, Doctr. God heares the cries of the oppreſſed.and beholds their grieuances.
The Lord told Moſes as much when he called him to be the deliuerer of his people Iſrael;uExod. 3.7. I hauehave ſurely ſeene the affliction of my people which are in Egypt, and hauehave heard their cry by reaſon of their taske-maſters, for I know their ſorrowes. Now therefore behold, Verſe 9. and Cap. 2.23, 24the cry of the children of Iſrael is come vntounto me: and I hauehave alſo ſeene the oppreſſion wherewith the Egyptians oppreſſe them. Afterwards when God forbad his people to oppreſſe the ſtranger, fatherleſſe, and widow, he addeth this as a reaſon,*Exod. 22.23. I will ſurely heare their cry. Iob auoucheth as much as I hauehave deliuered,xIob 34.28. They cauſe the cry of the poore to come vntounto him, and he heareth the cry of the afflicted. So doth the Pſalmiſt,yPſal. 34.17. The righteous cry, when he is thus oppreſſed, and God heareth him. S. Iames likewiſe confirmeth it;zIam. 5.4. Behold the hire of the labourers which hauehave reaped downe your fields, which is of you kept backe by fraud, crieth: and the cries of them which hauehave reaped are entred into the eares of the Lord of Sabbath.
Reaſ. 1 And how can it be otherwiſe? For marke our bleſſed Sauiours owne argument,aLuke 18.4. If importunate clamour preuaile with the vniust Iudge, who neither regardeth man nor feareth God: ſhall not God much more auenge his owne elect ones that cry day and night vntounto him, for the wrong that is done vntounto them, through the oppreſſion of the mighty: I tell you (ſaith our Sauiour) though he forbeare long, yet at length he will doe it.
Reaſ. 2 Dauid furniſheth vsus with another Reaſon:bPſal. 68.5. A father of the fatherleſſe, and a Iudge of the widow is God in his holy habitation. Theſe are his Clients, he hath taken them into his protection; he is become their Iudge; andcGen. 18.25. ſhall not the Iudge of all the world doe right?
Vſe 1 This neerely concernes both oppreſſors, and the oppreſſed. As for oppreſſors, they had need be well aduiſed what they doe: for if they continue in their cruelty, the poore muſt needs ſigh and cry, and God will heare them; which if he doe, he will cauſe their oppreſſors to heare of him:dPſal. 10.17. He will iudge the fatherleſſe, and the oppreſſed, that the man of earth may no more oppreſſe. Or ſuppoſe that they themſelues cry not, buteLament. 3.27, 28, 29. ſit downe by it, and thruſt their mouthes in the dust, fPſal. 39.9.ſwallowing their griefe with ſilence, yea praying for them,gPſal. 109.4 Acts 7.60. Luke 23.34. who perſecute and oppreſſe them, rather than putting vp any bill of complaint to God againſt them; yet the ſinne it ſelfe will cry, though they be ſilent.
Clamitat in coelum vox ſanguinis & Sodomorum,
Vox oppreſſorum, merces retenta laborum.
EueryEvery ſinne indeed hath its voice to diſcouer it ſelfe to God (ſaith onehOmnis namque iniquitas apud ſecreta Dei iudicia habet voces ſ…s. Greg. Mor. 5. cap. 8.:) and not a voice only, but feet alſo, yea and wings too, to make way and ſpeed into heauen for vengeance: but yet there are foure ſinnes, and but foure (as is obſeruediAquin. in Iac. 5.4.) mentioned in Scripture, that are ſaid to cry. The firſt is Homicide, murther or manſlaughter, whereof Almighty God thus ſpeaketh vntounto Cain, kGen. 4.10.The voice of thy brothers bloud crieth vntounto mee from off the earth. The ſecond is Sodomie, a ſinne againſt nature, whereof the Lord ſpeaketh thus vntounto Abraham, lGen. 18.20.Becauſe the cry of Sodome and Gomorrha is great, and becauſe their ſinne is exceeding grieuous, I will goe downe now and ſee whether they hauehave done altogether according to the cry which is come vntounto me. The third is this of Oppreſſion, as the places before quoted ſhew; as alſo that of Habakkuk mHab. 2.11, 12., where the very timber and ſtone from the building that is founded vponupon falſhood and oppreſſion, is ſaid to cry for vengeance from heauen. The fourth is, The keeping backe of the labourers hire, as that place euen now brought out of S. Iames nIam. 5.4.for the proofe of our point, witneſſeth. Theſe ſinnes are not only vocall, but importunate, they will hauehave no nay, but hale downe iudgements vponupon the heads of the miſerable authors, and wretched actors of them. So then it is impoſſible for oppreſſors to eſcape vnpuniſhed: and howeuer vengeance may ſeeme limpingly to purſue them, yet it will ouertake them in the end without repentance hinder.
As for the poore oppreſſed, this may ſerue for their Vſe 2 comfort; and it may teach them patience. He that is ouerſwayed with might againſt equitie & right in ſome one Court, yet is not out of heart nor hope ſo long as he may appeale to ſome other that is higher; eſpecially if he be perſwaded of the integritie and vprightneſſe of that Iudge to whom he makes Appeale. Art thou then wronged and iniured by the mighty? yet be not diſcouraged, for though thou canſt hauehave no helpe at mans hand, yet there is a higher to whom thou maiſt appeale, euen God in his holy habitation, who beholds thy troubles, heares thy ſighes, bottles vp thy teares, is acquainted with all thy griefes, and will right thy wrongs:oPſal. 12.5. For the oppreſſion of the poore, for the ſighing of the needy, now will I ariſe, ſaith the Lord, I will ſet him at libertie from him that puffeth at him. Heare this you fatherleſſe and widowes, you poore and needy ones: and albeit theſe mighty Nimrods ride ouer your heads, pPſal. 66.12.and plow vponupon your backs, making long furrowes there, and thus wound your fleſh, yet let them not wound your patience; butqIſai. 35.3. let your weake hands be ſtrengthned, and your feeble knees confirmed: for behold your God will come with vengeance, your God will come with recompence. Commit therefore your cauſe to him who iudgeth righteouſly; and ſee you aſſwage your griefe and ſorrow when you are thus oppreſſed. He will come, he will come aſſuredly in due time; he will come and deliuer you from out the pawes of the bloud-thirſtie and cruell man. Though Paſſion therefore poſſeſſe your bodies, yet letrLuke 21. Patience poſſeſſe your ſoules.
And now for the Ecce, which is here twice vſed, Behold oppreſſion, Behold a cry: once vſing it is not enough;Bernard. Vega. Behold, and behold againe. One cals this a ſtarrie note. Another compares it to a hand in the margent of a booke pointing to ſome thing of great ſucceeding conſequence.Pontan. Another compares it to the ſounding of a trumpet before ſome proclamation. Another to the ringing of a bell before the Sermon of ſome famous Preacher. And indeed as often as it is vſed (for it is vſed ſix hundred times in Scripture) it is neuer vſed but in matters of great moment, worthy of our deepeſt and moſt ſerious obſeruation, being ſtill put for a word of wonder and note of admiration. So here; Behold the wonderfull and vnſpeakable mercy and goodneſſe of the Lord towards this his Vineyard: how great things he had done for it, and what meanes he vſed for the proſperitie and welfare of it; yea in eueryevery one of the former particulars behold it. Againe, behold the horrible ingratitude of this his Vineyard: Ingratitude in its full proportion, with all the dimenſions of its vgly ſtigmaticke forme, in it behold. Yea we may moue attention from this word to all that hath beene ſaid: For there is nothing in this Song, but deſerues to hauehave this Character Behold to be ſtamped on it. Conſider well of all this Scripture; examine eueryevery parcell; let not one iod or tittle paſſe away vnregarded. God hath commended, yea recommended what is here taught vntounto vsus with this remarkable note, Behold, yea behold againe. See therefore that you hauehave beene here preſent with your minds, as well as with your bodies. And all you that are here preſent, behold from the higheſt to the loweſt, for it deſerues deepe pondering vponupon.ſMatth. 13.9. Let him that hath eares to heare, heare: Andt& 24.15. let him that readeth conſider. Euen ſou2 Tim. 2.7. conſider we what hath beene ſaid, and the Lord giuegive vsus vnderſtanding in all things.
FINIS.