The Wild Vine, Text (4 of 7)

The Wild Vine · Text (4 of 7)

p. 139Secondly, the fruitfulneſſe of a Chriſtian is the ground-worke 2of all true proſperitie: ſo thatppPſal. 1.3.Ps 1:3 whatſoeuer he doth ſhall proſper. Oh! what a large extent is here of Gods goodneſſe towards ſuch a one; He ſhall proſper, not in ſome things, but in all things whatſoeuer he vndertakes or goes about:qqDeut. 28.2-10Deut 28:2–10 Bleſſed ſhall hee be in the City, and bleſſed in the field: bleſſed in the fruit of his body, and in the fruit of his ground, and in the fruit of his cattell, and in the encreaſe of his kine, and in the flockes of his ſheepe: Bleſſed in his basket, and in his ſtore: In his comming in, and going out; yea, the Lord ſhall bleſſe him in all that he ſhall ſet his hand vntounto. And thus it was with Ioſeph, thatrrGen. 49.22.Gen 49:22 fruitfull bough: ſſCap. 39.23.The Lord was with him, ſaith the Text, and that which he did, the Lord made it to proſper. As it is thus with him in whatſoeuer he vndertaketh by action; ſo ſhall it be with him in whatſoeuer he vndergoeth by paſſion or by ſuffering: His loſſes, croſſes, troubles, perſecutions, or what elſe betides him ſhall bettRom. 8.28.Rom 8:28 for his good, as the Apoſtle witneſſeth, and tend to the furthering him with that eternall weight of glory. Let tortures, torments, fire, gallowes,uuVerſe 35. tribulation, perſecution, famine, nakedneſſe, perill, ſword, or any ſuch like befall him, yet they ſhall neuer wrong him, but proue an aduantage vntounto him; and he at length ſhall proue a noble and a worthy conquerour ouer them: they will but helpe him ſooner to that crowne which he hath ſo long p. 140ſtriued for: And (to vſe the words of bleſſed Bradford **Fox Martyr. Fol. 1492.) If there be any way to heauen on horſe-backe, this is the way: So that theſe ſhall neuer hinder him in his iourney. Me thinkes this conſideration ſhould worke effectually with vsus, and vponupon vsus all; and if I ſhould ſay no more, this were enough to make eueryevery one that is not ſetled on his lees, to reſolue to become fruitfull: for who would not doe any thing to hauehave ſuch a priuiledge as this is? What man would not himſelfe follow, and ſet his childe vntounto ſuch a vocation, in the which eueryevery action would bring profit and great commoditie?

3Againe, if wee be fruitfull, bringing forth fruits of the Spirit,xxGal. 5.22, 23.Gal 5:22Gal 5:23 There is no law againſt vsus; for ſo witneſſeth the Apoſtle. An excellent priuiledge this is indeed, there is no law to condemne ſuch, nor domineere ouer ſuch: Though there is a law for them, which is as a rule vntounto them of obedience; yet there is no law againſt them; for ſuch are freed: Firſt, from the obligation and rigour of it, as it bindeth vsus to perfect obedience in our ſelues and by our ſelues, for the obtaining of eternall life, according to the tenour thereof, Doe this, and thou ſhalt liue. And ſecondly, from the curſe of the Law, for any breach thereof, either in thought, word or deed; ſoyyRom. 8.1.Rom 8:1 that there is no condemnation belongs vntounto them: though the beſt doe things worthy of condemnation, and hauehave need to vſe Dauids Prayer,zzPſal. 143.2.Ps 143:2 Enter not into iudgement with thy ſeruant, O Lord; yet they ſhall neuer be condemned.

Stay Chriſtian, meditate a while of this priuiledge before thou proceedeſt further; ponder it well in thy minde, and conſider the excellencie hereof. Art thou a fruitfull branch? Why then thou haſt libertie to liue and ſerue God without feare of damnation;Luke 1.74.Luke 1:74 when as otherwiſe, thou canſt not but quake and feare vponupon the thought of hell and iudgement; and as the Apoſtle ſpeaketh,aaHeb. 2.15.Heb 2:15 All thy life-time muſt needs be ſubiect to feare and bondage. Hence likewiſe thou maiſt comfort thy ſelfe in thy deſires and weake endeuours to obey, p. 141bbIſay 1.19.Isa 1:19which God will accept at thy hands for obedience it ſelfe, becauſe thou art freed from the rigour of the Law; ſo that thy many weakneſſes and imperfections in doing good duties need not diſcourage thee: for the Lord will not examine thy actions according to the ſtrict rule of his Law, but according to the purpoſe, deſire and endeuour of thy ſoule will he reward thee, and ccMal. 3.17.Mal 3:17ſpare thee, as a man ſpareth his owne ſonne that ſerueth him. But on the other ſide, ſo long as thou continueſt fruitleſſe, the Law hath power ouer thee to require exact and perſonall obedience at thy hands vntounto it; and to accuſe and condemne thee for the leaſt breach of it. Thy deſires, thy endeuours, thy meanings, thy purpoſes, cannot ſtand thee in ſtead, nor defend thee from the wrath of a reuenging God: no whither canſt thou flie for ſuccour or releefe, thy caſe is fearefull. Againe, thou maiſtddRom. 5.3.Rom 5:3 reioyce in tribulation, and ſing in the very ſtockeseeAct. 16.25.Acts 16:25 with Paul and Silas: though thou be perſecuted and afflicted, railed vponupon and reuiled, by euill men, yet ſeeing there is no law againſt thee, and the curſe (which maketh theſe things bitter) is remoued from thee, thou needeſt not feare them before they come, nor be diſcouraged when they are come: but, è contra, if thou bring not forth the fruits of the Spirit, then aſſure thy ſelfe, that whatſoeuer loſſe or croſſe befals thee, they fall vponupon thee with a curſe; the venome and ſting is in the taile of them, they tend to thy perdition. Were theſe things well weighed by vsus, how could we then but labour to be filled with the fruits of righteouſneſſe? Men of this world commonly comfort themſelues with this; that how euer they faile, yet the Law cannot take hold vponupon them. Be thou a fruitfull branch, and this comfort thou maiſt hauehave, for the Law Morall is no killing letter to thee.

Fourthly, The circumſtance of time cals vponupon vsus to bring forth the fruits of obedience. Our Maſter hath ſuffered vsus our firſt yeare already, yea our ſecond,ffLuke 13.7.Luke 13:7 nay p. 142our third, or rather our third ſcore yeare; for is it not rather three times twentie yeares, than three yeares ſince the Lord hath ſpared vsus, as he ſpared the Fig-tree? For as much then as he hath yeare by yeare, for ſo long ſucceſſion of yeares, ſought for fruit of vsus, and found none; it is now high time to looke about vsus, and bring forth plentie, or elſe with feare and trembling, it is to be expected that we ſhall ſtand no longer, but be ſtubbed vp, and hauehave that ſentence paſſed againſt vsus, which was ſometimes paſſed againſt the Fig-tree, Cut it downe, why cumbereth it the ground? Beſides theſe Motiues, our bleſſed Sauiour vſeth many more in that ſame ſweet SermonggIohn 15.John 15, which he preached to his Diſciples a little before his departure from them; and as ſome thinke, in the way betweene the place where he did eat the Paſſeouer, and the Garden wherein he was betrayed: Herein (ſaithhhVerſ. 8. he) is my Father glorified, that you beare much fruit.

1Our fruit-bearing tends much to Gods glorifying; and in glorifying him, our glory doth conſiſt; for the glory of man without glorifying his Maker, is but dung and wormes; but this dung and wormes by glorifying God ſhall be made glorious. Now the only way to bring glorie to his name, is by bringing forth the fruit of our planting.

2Againe he ſaith, By this we ſhall be his Diſciples, that is, know, and hauehave a teſtimony that we are ſo: and indeed without fruit none can hauehave his vocation, adoption, or engrafting into Chriſt, ſealed vp vntounto his ſoule. He then that is vnfruitfull, wants this teſtimony which eueryevery one deſires to hauehave, and none to be without.

3Againe he telleth them, this was the end of their election before time, and ſpeciall vocation in time;iiVerſ. 16. Yee hauehave not choſen me, but I hauehave choſen you, and ordained you that you ſhould goe and bring forth fruit.

4Beſides, if a man endeuour to bring forth fruit, he is ſure to ſpeed when he hath any ſuit to God; and therefore p. 143in the ſame verſe he addeth this as a reaſon to his exhortation, That whatſoeuer they ſhould aske of his Father in his name he might giuegive it them.

If all this will not ſerue to make vsus fruitfull, that 5which our Sauiour ſaith in the beginning of that chapter, me thinks ſhould awaken vsus:Verſ. 2. for EueryEvery branch that beareth not fruit, he taketh away: and preſently after, If a man abide not in me (viz. to bring forth fruit) he is caſt forth as a branch and is withered, and men gather them, and caſt them into the fire, and they are burned. Much more might be ſaid for the preſſing of this ſo neceſſarie a dutie. My deſire is to ſay enough, and but enough: now what hath beene ſpoken is enough, if God ſhall pleaſe to accompanie it with his grace, and operation of his bleſſed Spirit, without which neither this, nor all that can be ſaid, will be enough to worke vsus hereunto.

By this time haply thy heart may ſmite thee for thy barrenneſſe, and the Spirit may begin to worke within thee a deſire after the fruits of holy life; inſomuch that out of the longing deſire of thy ſoule, which thou haſt of fruitfulneſſe, thou wilt now come to me, as thoſe Publicans and ſouldiers came to Iohn, ſaying,kkLuke 3.10. Cap. 10.25.Luke 3:10 What ſhall we doe? Or as that Lawyer came to Chriſt, with Maſter, what ſhall I doe? If this be thy next queſtion, what thou ſhouldſt doe to become fruitfull, I would aduiſe thee to follow theſe directions.

See thou be remoued out of thy naturall ſoile, Directions how to grow fruitfull.and be engrafted into another ſtocke. For that thou maiſt be fruitfull, thou muſt be, as it is ſaid of the godly man in the firſt Pſalme,llPſal. 1.3.Ps 1:3 A tree planted, becauſe by nature the 1beſt of vsus are but as wilde Oliues; and if euer we become fruitfull trees, we muſt of neceſſitie be tranſplanted from the first Adam into the ſecond. The tree muſt be good before the fruit can be:mmMat. 12.33.Matt 12:33 Either make the tree good, and the fruit good; or the tree euill, and the fruit euill, ſaith our Sauiour: for mennnCap. 7.16. gather not grapes of thorns, nor figs p. 144of thiſtles. Verſ. 18.As a good tree cannot bring forth euill fruit; ſo neither can a corrupt tree bring forth good fruit. Vntill thou be a plant planted in the houſe of the Lord, and engrafted into Chriſt by a true faith, and made a new creature by Regeneration, hauing a beleeuing heart, and a good conſcience; thy fruit can neuer be good: all thy workes are as ſo many ſinnes, yea thy beſt works are but as rotten weeds: Thornes and Thiſtles thou bringeſt forth, and therefore artooHeb. 6.8.Heb 6:8 nigh vntounto curſing, whoſe end is to be burned: but being once engrafted into this ſtocke Ieſus Chriſt, thou canſt not but bring forth fruit incontinent (though not ſuch plenty and ſtore of fruit as afterwards) for ſuch a liuely power of life is in it, that wert thou as dry as Aarons withered rod, yet thou ſhalt preſently be changed into a flouriſhing and fruitfull tree. As the Theefe vponupon the Croſſe,ppLuke 23.39.Luke 23:39 who no ſooner was ſet into it, but he beares fruit in an inſtant: 1. Reprouing his fellow theefe, for his ſinne in railing vponupon Chriſt. 2. Iuſtifying Chriſt, and pleading his innocencie; giuing a good teſtimonie of him. 3. Condemning himſelfe, acknowledging Gods righteouſneſſe in laying that puniſhment vponupon him. 4. Crauing mercy and forgiueneſſe from his Sauiour, deſiring him to remember him when he came into his kingdome: ſo thou being ioyned vntounto him, that is, raiſed from the dead,qqRom. 7.4.Rom 7:4 ſhalt bring forth fruit vntounto God. Labour therefore to be engrafted: The ordinarie meanes is the word preached: for as in grafting, ſo here, God is the huſbandman; Christ the ſtocke; Beleeuers the imps; the Spirit the ſap; the word the ſawe; the Sacraments the ligatures: As therefore without a knife or ſawe to open and riue the ſtocke, and let in the imps, no man can graft; ſo without the word no hope of this benefit. And this that hath beene ſaid ouerthrowes a point of naturall and Popiſh religion, viz. That a man may be iuſtified and ſaued by his good workes, when by this that hath beene ſaid, we ſee that good workes can only be the fruits of p. 145perſons already iuſtified;Non praecedunt iuſtificandum, ſed ſequuntur iuſtificatum. Auguſt. and that which followes cannot be the cauſe of that which went before. The fruit cannot make the tree to be good, it doth only declare and manifeſt that it is good, according to that ſpeech of our Sauiour,rrMatth. 7.Matt 7 The tree is knowne by his fruit.

In the ſecond place, that thou maiſt be fruitfull, ſee 2thou plant thy ſelfe by the running brookes: Seat thy ſelfe vnderunder a powerfull Miniſterie, that ſo thou maiſt be partaker of thoſe waters,ſſEzek. 47.12.Ezek 47:12 which flow from vnderunder the threſhold of the Sanctuarie. Water we know cauſeth fruitfulneſſe, as drought doth famine. The inundations of the riuer Nilus cauſed Aegypt to be ſo fruitfull: So theſe ſpirituall waters will cauſe vsus mightily to fructifie and increaſe, and make vsusttIſay 44.4.Isa 44:4 ſpring vp as amongst the graſſe, and as willow by the water courſes. Thus the Church as it was planted in a fruitfull field; ſo was it likewiſe placed byuuEzek. 17.5.Ezek 17:5 great waters, inſomuch that it grew and became a ſpreading vine. And the godly man being planted by the riuers of waters,**Pſal. 1.3.Ps 1:3 brought forth his fruit in due ſeaſon. Is it then the true deſire of thy ſoule to fructifie and bring forth fruit? See then that thou frequent the Sanctuarie of the Lord.xxIob 8.11.Job 8:11 Can the ruſh grow vp without mire? or can the flag grow vp without water? Is it poſſible that thou ſhouldſt increaſe in grace and goodneſſe, and yet neuer drinke of the waters of Shiloah? It cannot be. If therefore thou haſt not in thy owne fountaine, ſeeke to thy neighbours, and carry thy pitcher with thee; for nothing can more dangerouſly or vncomfortably be wanting to thy ſoule.

Beſides, ſee thou labour for humilitie and tenderneſſe 3of heart. The ground which is hard and ſtonie is vnfit for fruit, as our Sauiour hath manifeſted in that parable of the ſeedyyLuke 8, 6.Luke 8:6. For neither can the ſeed ſowen take any root, neither will it drinke in the raine that the heart of it might be moiſtned. It may be the outſide may be a little waſhie, but it gets not in to prepare it to fruitfulneſſe. Thus hardneſſe of heart keeps the ſoule dry and p. 146barren. And ſurely here is the reaſon, why after ſo long time of preaching, there doth ſo little fruit appeare: Much water hath beene powred on vsus, many a gratious Sermon hath beene preached to vsus, but what are we the better? The inuincible hardneſſe of our hearts will not ſuffer one drop of theſe heauenly deawes to ſinke into our ſoules. How many handfuls of good ſeed doe Gods Seeds-men daily caſt amongſt vsus; and can they ſay with Iſaac, that they hauehave reaped an hundred fold, as he did in the land? Alas! So farre are they from ſeeing ſuch an increaſe, as that they would be heart-glad of thirty; nay of ten: Yea, let me tell you, many Miniſters would be glad, if they could ſee their ſeed againe: and what is the reaſon but this, that mens hearts are ſo ſtonie, flintie? Labour then for greater tenderneſſe of heart, if thou wouldſt bring forth more fruit in thy life; and ſee thou retaine the waters,zzHeb. 6.7.Heb 6:7 and drinke in the raine: hold faſt what thou heareſt by conſcionable meditation.

4Fourthly, thou must beware of ouerſhadowing thy heart by any ſinfull lust, whereby the warme beames of the Sunne of righteouſneſſe is kept from it. Huſbandmen hauehave euermore a great care of this, and will not by any meanes endure to hauehave their young nurſeries ouerſhadowed by any bough or tree; but ſo plant them, as that they may enioy the benefit of the Sunne-beames: for no ground or plant will euer proue good, which hath not a fauourable aſpect from the heauens: And thus our hearts are made fruitfull by the heauens anſwering the earth,aaHoſ. 2.21.Hos 2:21 as Hoſea ſpeaketh (though in another ſenſe) I meane, when Chriſt the Sunne of righteouſneſſe darteth the beames of his gratious countenance and fauour vponupon our ſoules; warming and cheriſhing Pauls planting, and Apolloes watering, with the influence of his grace: for without him we can doe nothingbbIohn 15.5.John 15:5, nor hauehave any life in vsus. And therefore beware leſt through ſuperfluitie of luſts, or inordinate deſires; p. 147through worldlineſſe and couetouſneſſe, or any other ſuch like ſinne, thy ſoule be ſo ſhaded, as that this Sunne of righteouſneſſe cannot ſhine vponupon it, if thou wouldſt grow fruitfull.

Fiftly, a ſpeciall care must be had to the root, that that 5grow well, if we would bring forth fruit abundantly. Now faith is that ſame radicall grace, which muſt eſpecially be regarded: if that thriue not, no other grace can proſper. Fooliſh then and prepoſterous is their care, who ſeeke and ſtudie how to be laden with the other fruits of Gods bleſſed Spirit, as with LoueLove, Ioy, Peace, Long-ſuffering, Gentleneſſe, Goodneſſe, Meekneſſe, Temperance, and the like, and yet neglect the looking to this grace of faith. This is no otherwiſe (ſaith oneccWards Life of Faith.) than if a man ſhould water all the branches of a tree, and not the root.

Sixtly and laſtly, we muſt be earneſt with the Lord, that 6he would make vsus fruitfull, and giuegive vsus wiſdome from aboue, which wiſdome, ſaith S. Iames, ddIames 1.5.3.17.Jas 1:5Jas 1:3Jas 1:17is full of good fruits. Call vponupon him earneſtly and frequently for grace: and not only ſo, but withall ſeeke the prayers of Gods Vine-dreſſers his Miniſters; and deſire them to be earneſt with God for you, that you may be fruitfull: for how euer this vngratefull world contemneth and deſpiſeth theſe; yet the truth is, they can preuaile much with GodeeLuke 13.6, 7.Luke 13:6Luke 13:7, and if they ſhould not oftentimes riſe vp and ſtand in the gap, woe would be to thouſands for the barrenneſſe of their liues.

And thus I hauehave ſhewed you the way, how of barren you may become fruitfull. If then any amongſt you, that heare me this day, doe hereafter continue barren and fruitleſſe, it muſt needs be becauſe they are wilfull, or ſlothfull, or both: for put in practiſe what now you hauehave been taught, and I dare paſſe my word and pawne my credit, that in a ſhort time, the barrenneſt profeſſor in this congregation, will bud, and bloſſome, and bring forth fruit abundantly. For what ſhould hinder? Is p. 148there any fault in the Husbandman to be found? Surely no: for we hauehave heard it before proued, that he is no way wanting, nor defectiue; and therefore cannot iuſtly be charged with the barrenneſſe of any mans heart or life, as hereafter ſhall be cleared. Where then lies the fault? Is it in the ſtocke or root? No neither: for we hauehave lately heard how liuely and full of iuyce it is; inſomuch that whoſoeuer is ſet into it, doth incontinently fructifie and bring forth fruit. If then there be any want, it muſt be in thy ſelfe, in not vſing the meanes that hath beene now preſcribed. Oh that men would now at length be brought to looke about them; and ſuffer themſelues to be ſo farre preuailed with, as to make tryall of theſe meanes in vprightneſſe and ſinceritie of heart. Conſider, I beſeech thee, with thy ſelfe, how exceedingly hitherto thou haſt fruſtrated the Lords hopes and expectations: as likewiſe in what a wofull eſtate and condition thou haſt liued, and ſtill liueſt in, whilſt thou art vnderunder that ſame curſe, that heauy curſe which is neuer farre from thee,ffLuke 13.Luke 13 Cut it downe, why cumbers it the ground? Vrge therefore and preſſe thy ſoule vntounto this fruitfulneſſe, and in ſome good meaſure anſwer the Lords hopes hereafter: and content not thy ſelfe with ſhewes and leaues; but as a tree of righteouſneſſe, do thou ſhew forth thy grapes, and figs, and ſweet fruits, for that is it which God expects.

Obiect.But we are fruitfull members of the Church; we heare the word, receiue the Sacraments, and delight therein: we keepe good orders in our families; ſpeake againſt common abuſes; and reforme euils in our ſelues and ours; what would you more?

Anſw.Yet ſomething may be wanting: The fig tree had leaues enow, and by the flouriſhing greeneneſſe ſeemed to promiſe great ſtore of fruit; no wonder then, if ſuch faire greene leaues as theſe cauſe many a ſoule to deceiue himſelfe and others alſo; when alas all this, and more than this, may be, and is, in many, who are like to p. 149hauehave the doome that figge-tree had,ggMatth. 21.19.Matt 21:19 Neuer fruit grow on thee more. And therefore before thou boaſteſt, ſee thy fruits hauehave theſe properties.

Firſt,Properties of good fruit. looke that the fruit thou boaſteſt of be proper fruit: It muſt be thy owne, done by thy ſelfe; not by a Deputie nor Atturney. Thus the godly man is compared 1to a tree that bringeth forthhhPſal. 1.3.Ps 1:3 her fruit in due ſ…aſon. It muſt not then be borrowed fruit (for ſo an heart as ſtonie and barren as Cheapſide it ſelfe, may be made a far richer garden than ſome of thoſe are where thoſe herbes brought thither naturally grew.) The Papiſts indeed would faine make vsus to beleeue that if our owne lampes be without oile, we may goe and borrow of our neighbours to ſupply our wants: For holy men of God, ſay the Rhemiſts iiSupererogatio quaſi ſuper id quod erogatur. Rhem. Annot. on Luke 10.35. 2. Cor. 8.14. 1 Cor. 9.16.Luke 10:352 Cor 8:141 Cor 9:16, hauehave done not only that which they ought to doe, but more than was required at their hands: as for example, Iohn Baptiſt faſted more than he was commanded; and Mary liued more ſtrictly than ſhe was required: now theſe ſuperabundant works, as a Church treaſure, becommeth an aduantage to others who are more defectiue; and indeed hang as it were vponupon the Popes tally, for who giues moſt. But theſe workes of ſupererogation, are workes of ſuperarrogation: our Sauiour hath taught vsus this leſſon,kkLuke 17.10.Luke 17:10 When we hauehave done all we can, we are but vnprofitable ſeruants. And therefore let none build their hope vponupon ſuch a ſandy foundation as the good workes of others: another mans meat cannot nouriſh me; another mans garment cannot warme me; another mans eie cannot guide me; neither can another mans workes ſaue me. You call vponupon your Miniſter to preach for himſelfe; vponupon your ſeruants to doe their worke for themſelues; and vponupon your Captaine to leade his company for himſelfe: and therefore let me call vponupon you to doe good duties by your ſelues, and for your ſelues: Let not great men thinke to goe to heauen by their Chaplaines, nor Wiues by their Huſbands, nor Parents by their Children, nor p. 150ſeruants by their Maſters; by whom (vſually) they are religious here, and thinke to be glorious hereafter. Let me craue your patience a little in hearing a Storie, which though in it ſelfe it be idle and fained, yet may be of good vſe to ſet forth a truth vnfained: There was a certaine man (ſaith the Legend) which would neuer goe to Church himſelfe; but euer when he heard the Saints bell ring, would ſay to his wife, Goe thou to Church and pray for thee and me: one night he dreamt that both he & his wife were dead, & that they knocked together at heauen gate for entrance; Peter (being the imagined and ſuppoſed Porter) lets in the wife, but keepes out the huſband,Illa intrauit pro ſe, & te. telling him thus; She is entered in both for her ſelfe & thee: For as ſhe went to Church for thee, ſo ſhe is gone to heauen for thee: This is the Fable. The Morall is good, and inſtructs eueryevery one to hauehave a perſonality of faith, and proprietie of fruit; that himſelfe ſeruing God, himſelfe may be bleſſed of God: So willeth the Apoſtle,llGal. 6.4.Gal 6:4 HaueHave reioicing in thy ſelfe alone, and not in another. It is hismmHab. 2.4.Hab 2:4 owne faith the iuſt ſhall liue by; and a mansnn2 Cor. 5.10. Luke 16.2.2 Cor 5:10Luke 16:2 owne workes that he muſt giuegive an account of: For at the laſt day the queſtion will not be, what hath he done? but, what haſt thou done? And therefore let thy grand … be to prouide an Anſwer to that Queſtion which will put the greateſt part of the world to a Nonplus. See then that thou preach for thy ſelf (if thou hauehave a calling thereunto) pray for thy ſelfe, giuegive thankes for thy ſelfe, ſerue God for thy ſelfe, and thus make the Prouerbe good (which otherwiſe is deuilliſh) EueryEvery man for himſelf, & God for al.

Preuention.And yet to auoid all ſcruples, I would not ſo be vnderſtood, as if we might not ioine with others in holy duties; for that we may, yea muſt: or that we are not to pray for others, or hauehave others pray for vsus; for this ought to be: only we are not to content our ſelues with what is done by them, vnleſſe we ioine in heart, and doe the like our ſelues: Neither doe I thinke it a thing vnlawfull, but fitting, if a Samuel be in preſence, that p. 151he ſhould performe theſe holy duties, be it in any family, and bleſſe the meat be it at any mans table (for at ſuch a time, the Lord and Maſter of that houſe or family (how great ſoeuer) ſhould giuegive way) But as for children to giuegive thankes at their Fathers board (except in caſe before that they are Prophets) I thinke it not expedient. Sure I am, Chriſt neuer put his Diſciples to it, though they were men growne vp, and of ripe yeares, but euer gaue thankes himſelfe. And therefore the practiſe of many parents is too too childiſh, who make their children their chaplaines; and if they be out of the houſe, grace ſhall be out of the parlour, as if it were vnbeſeeming their worthineſſe, to call vponupon God for a bleſſing vponupon what they eat.

Secondly, our fruit it muſt be kindly fruit: For no 2man gathereth grapes of thornes, nor figges of thiſtlesooMatth. 7.Matt 7. Good ground we know bringeth forth fruit of the ſame kinde and nature, with the ſeed that it was ſowed withall; and not tares when wheat was ſowne, nor cockle when barley was caſt into the ground: Thus a Chriſtian mans fruit muſt be, ſuch a conuerſation as may beſeeme the Goſpell ppPhil. 1.27.Phil 1:27; thy fruits may not be fruits of the fleſh, which are ſo rife, ſo ripe, yea rotten: No nor fruits of ciuill righteouſneſſe, wherewith many content themſelues; concluding they are trees of righteouſneſſe, becauſe they pay eueryevery man his owne, deale iuſtly, truly, and ſo carry themſelues, as that no man can ſay blacke is their eie; when notwithſtanding, they are void of all true pietie and ſanctitie: No nor fruits of externall profeſſion of Religion, or outward reformation. But the fruit God expecteth from thee, muſt be kindly, reſembling the Author, which is the Spirit of grace; and that holy and pure ſeed which is the word of grace. Such fruits as thoſe reckoned vp by the ApoſtleqqGal. 5.22, 23.Gal 5:22Gal 5:23, LoueLove, Ioy, Peace, Long-ſuffering, Gentleneſſe, Goodneſſe, Faith, &c. other fruits than theſe, or the like to theſe, beſeeme not Chriſtians:rrEpheſ. 5.3, 4.Eph 5:3Eph 5:4 As for fornication, vncleanneſſe, couetouſneſſe, p. 152let it not be once named amongst you (ſaith the ſame Apoſtle) as becommeth Saints: Neither filthineſſe, nor fooliſh talking, nor ieſting, which are not conuenient. If it becommeth not a Saint once to name theſe things; much leſſe to beare them and bring them forth. Muddie water is leſſe offenſiue in a puddle than in a fountaine: Brambles and briars doe a great deale better in a hedge or thicket than in a garden knot: Let one worldling doe as another worldling does; but let no worldlings practice be a preſident to thee. What if my Lady Ieſabel and other gentlewomen in Court and Citie hauehave ſuch a complexion, ſuch haire, not as God hath made, but as the deuill hath beene the dyer of (ſſNon quos Deus fecit, ſed quos diabolus infecit. Cypri.as one of the Ancient ſpeaketh) what if they diſguiſe themſelues like harlots, more like than attiring themſelues as chaſte Matrons? what is that to thee? And what if many (it may be the greateſt in your countrie, Maſter Iuſtice, or thy Land-lord) will drinke till they be drunken; ſweare, lye, and breake Gods Sabbaths? wilt thou imitate and follow them in their lewdneſſe? It beſeemes thee not: learne more manners than to doe as ſuch great ones doe. The conſideration of whom I am ſhould teach me what a one I ſhould be: Thinke then thus with thy ſelfe; I am a tree of righteouſneſſe; a branch of the true Vine; the planting of the Lord, whoſe heart hath beene ſowed with pure ſeed; and ſhall I bring forth ſuch fruit? will ſuch workes become me? Good Nehemiah ttNehem 6.11.Neh 6:11being perſwaded to flie and ſaue his life, would not, but ſaid to him that perſwaded him vntounto it, Should ſuch a man as I flie? and who is there that being as I am would goe into the Temple to ſaue his life? I will not goe in: Verſ 9.Now therefore O God ſtrengthen my hands. So ſay thou when thou art entiſed vntounto lewdneſſe; Should ſuch a one as I doe thus? Shall I ſweare, ſwagger, drinke to be drunke, or the like? I will not doe it: For who is there being as I am; what heart hauing been ſowed with ſuch ſeed as mine hath beene, would bring forth ſuch p. 153fruit ſo vnanſwerable thereunto? Now therefore O Lord ſtrengthen my hands; giuegive grace to withſtand, for I will not doe thus.

Thirdly, our fruit if acceptable, muſt be timely and 3ſeaſonable. This is a commendable property in our grounds, trees, plants, that they bring forth their fruit in due ſeaſon, as it is ſaid of that tree which was planted by the riuers of wateruuPſal. 1.3.Ps 1:3, whereto the godly bleſſed man was reſembled. If our corne ſhould not eare vntill harueſt was paſt; nor our trees bud vntill after Midſummer; men might looke to hauehave but ſmall ſtore of fruit, and to reape but a ſorrie and ſlender crop. Thus the grace of our fruit is the ſeaſonableneſſe of it. God himſelfe for our example hath**Eccleſ. 3.1.Eccl 3:1 an appointed time and fit ſeaſon for all his workes.

But is any time vnſeaſonable for the bringing forth of fruit?Queſt.

I anſwer, Yes: A good worke may be vnſeaſonable,Anſwer. as well as fiſh or fleſh. For the clearing this wee are to know, there is a difference of good things to bee performed by vsus: Some good things are as continuall acts to be performed by all perſons, at all times, and in all places; from the doing whereof no part of our life is exempted, becauſe they reach to all times of this life (and yet only to this life.) As for example, the exerciſe of Faith, Repentance, Mortification, Amendment of life, working out our ſaluation with feare and trembling, ſeeking reconciliation with God (and ſuch like;) theſe are daily and hourely to be performed by eueryevery of vsus: and yet for theſe there are ſometimes and ſeaſons more fit, (though all be fit) wherein if they be done they will be more acceptable: As to repent in the day of our youth, and to remember our Creator before our old yeeres comexxEccleſ. 12.1.Eccl 12:1. Who will not confeſſe that young age is a fitter time to learne the Horne-booke or Primmer in, than old? yet it is better for a man of three ſcore to learne his A. B. C. than die a d…nſe: ſo for repentance. p. 154God takes no delight to pledge the deuill, and drinke thoſe ſnuffes and dregs that he hath left.

Other good duties we are bound to doe, that reach not to all times and places, but are limited to ſome particular place, time, and ſeaſon. As hearing, reading, ſet and ſolemne Prayer, Singing, Conference, Almes-deeds, and the like: and theſe are they that may vnſeaſonably be performed. Take an inſtance. In time of publike exerciſe while the Miniſter is preaching, here is no fit time for any perſon to fall a praying, otherwiſe than by eiaculation or lifting vp the ſoule to God: for hee is now Gods mouth, and by him the Lord is ſpeaking vntounto vsus; now it is no point of good manners to ſpeake to our betters before they hauehave made an end of ſpeaking. And ſo while the Miniſter is praying, for a man then to fall a reading is vnſeaſonable: for he is now the voice of the people to the Lord, and all muſt ioyne with the congregation in that dutie. And let not this ſeeme ſtrange to any: for it is an old policie that the deuill hath, to iuſtle out a greater good by a leſſe. He can be well content, that we ſhould doe duties for matter good, ſo we diſhonour God in the ſinfull manner of performance of them. Neither let any thinke I ſpeake againſt theſe duties (for my deſire is that men would pray more, reade oftner, &c.) but only againſt the vnſeaſonableneſſe in the performance of them, which maketh our beſt ſeruice in Gods eſteeme, no better than the ſacrifice of fooles yyEccleſ. 5.1.Eccl 5:1. Wiſely then obſerue thy time, and bring forth fruit in the right Quando, in the due ſeaſon: For know it for a truth, all duties done vnſeaſonably are hopeleſſe, fruitleſſe.

4Fourthly, our fruit muſt be ripe fruit, if commendable. Would a husbandman reſpect that tree which eueryevery yeare doth bud and bloſſome (like many of our outlandiſh plants) but neuer bring any fruit to its perfection? And yet if haply he ſhould delight in it and nouriſh it in his Orchard, becauſe of the ſweetneſſe of the bloſſome, p. 155or faireneſſe of the leafe, or flower, which may yeeld a comfortable ſhade in the heat of Summer: yet God will neuer. He knowes not how to intreat ſuch whoſe goodneſſe is but as the morning dew zzHoſ. 6.4.Hos 6:4, and whoſe righteouſneſſe is but as a cake not turned aa7.8.: who hauehave ſome good purpoſes and motions in their minds, and ſo begin to bloſſome; but within a ſhort ſpace ſuffer all to fade. See then thou bring thy actions to perſection; let thy reſolutions bee brought to execution, and ſuffer them not to periſh like an abortiue birth. Thou haſt a purpoſe to leaue thy vngodly courſe of life and ſinfull trade, and take a new courſe, &c. Thou bloſſomeſt very faire, what a pitty is it if the froſt ſhould nip theſe in the head?

Many make their purpoſes like our Eeues, and their performances like our Holy-daies: Seruants worke hard vponupon the one, that they may hauehave the more liberty to play vponupon the other: So doe they labour hard vponupon their purpoſes, but are idle and play vponupon their performances. But purpoſe without performance is like a Cloud without Raine; and not vnlike to Hercules club in the tragedie, of a great bulke, but the ſtuffing is moſſe and rubbiſh. Would ſuch bloſſomes bring a man to heauen, Baalam and many other wicked wretches (who are now in torments) would hauehave gotten thither long agoe. The fiue fooliſh Virgins intended to goe in with the bridegroome; but before the time their lights dropt out. If a bare Intention would ſerue the turne, Gods Church on earth would be fuller of Saints, and his Court in heauen fuller of Soules. Good motions and reſolutions are to be reſpected, but thou muſt vp and be doing, elſe God diſtaſts them.

A fift property of good fruit is vniuerſalitie; It muſt 5beccEſay 27.9.Isa 27:9 All fruit, as Iſaiah ſpeaketh: fruits of the firſt and ſecond table; of holineſſe towards God, and righteouſneſſe towards man; for what God hath ioyned may not be diuorced. Particulars were infinite. Fruits inward; p. 156as, good Thoughts, motions, purpoſes: good Deſires, longings, faintings after God and his graces: good Affections; as LoueLove, Ioy, Feare, Sorrow, Patience, Compaſſion, &c. Fruits outward, as, Good words; ſauourie ſpeech, pure and wholeſome language: And good workes; ſuch as we are bound to performe within the compaſſe of our calling, whether Generall or Speciall. In a word,ddPhil. 4.8.Phil 4:8 Whatſoeuer things are honeſt, whatſoeuer things are true, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are louely, whatſoeuer things are of good report; thoſe things muſt we thinke on to doe: and as Mary ſaid to the ſeruants,eeJohn 2.5.John 2:5 Whatſoeuer hee ſaith doe it, ſo ſay I, Whatſoeuer the Lord commands that muſt be done: wee may not picke and chuſe, and doe what beſt likes vsus, but as once Iſrael ſaid, ſo muſt we alwaies,ffExod. 19.8. & 24.3.7.Exod 19:8Exod 24:3Exod 24:7 Whatſoeuer the Lord commandeth that will we doe. True it is, many points of our Maſters will wee know not; but our deſire muſt be to know: And many things we doe not; but our deſire muſt bee to doe: for our obedience muſt reach to Gods whole reuealed will. EueryEvery Chriſtian duty thou muſt make account belongs to thee as well as to any other: and therefore as a man that is to plant an Orchard, will be ſure to get of eueryevery good fruit ſome: ſo, doe not heare of any fruit that good is, but carry it home and ſet thy heart therewith. Memorable was the practiſe of bleſſed Bradford: (who was content to ſacrifice his life in Gods cauſe)ggSee Maſter Sampſons Preface to Bradfords Sermon of repentance. He vſed to make vntounto himſelfe a Iournall or day-booke wherein he vſed to ſet downe all ſuch notable things as either hee did ſee or heare each day that paſſed: If he did heare or ſee any good in any man, by that ſight he found and noted the want thereof in himſelfe, and added a ſhort prayer wherein hee craued grace and mercy that hee might amend: If he did heare or ſee any plague or miſery, hee noted it as a thing procured by his owne ſinnes, and ſtill added, Lord hauehave merciemercy vponupon me. Oh that wee would tread in this Saints ſteps! how p. 157much more fruitfull ſhould we then bee, than now wee are?

Laſtly, our fruit muſt bee conſtant fruit. Conſtancy 6crownes all. Thus it is ſaid of the bleſſed ground,hhLuke 8 15.Luke 8:15 It bringeth forth fruit with patience. And herein wee may not bee like to other trees, wihch grow barren with their age; but we muſt bring forth fruit in our old ageiiPſal. 92.14.Ps 92:14 and continue fat and flouriſhing: nay not ſo much as a leafe muſt fade or failekkPſal. 1.3.Ps 1:3: there muſt not be any appearance of being out of the ſtate of gracellHeb. 4.1.Heb 4:1: none of vsus muſt ſeeme to be depriued or come ſhort of entering into Gods reſt. Alas for ſuch! who hauehave left bearing, yea loſt their very leaues and ſhewes of profeſſion, which formerly they hauehave made; being now worſe than that curſed fig-tree which was greene: what hope hauehave theſe, who come ſhort of thoſe that come ſhort of heauen? Shall the former fruitfulneſſe of ſuch profeſſors be regarded, or rewarded? Surely no;mmEzek. 18.24.Ezek 18:24 All their righteouſneſſe which they hauehave done, ſhall neuer be mentioned, but in their treſpaſſe that they hauehave treſpaſſed and in their ſinne that they hauehave ſinned, in them they ſhall die. And if eueryevery man ſhall receiue according to his fruits; then ſuch ſhall one day feed vponupon the bitter fruit of their Apoſtacie and Back-ſliding; and finde how bitter a thing it is to forſake the Lord; and feele what they will not now be brought to beleeue;nn2 Pet. 2.21.2 Pet 2:21 That it had beene better for them neuer to hauehave knowne the way of truth, than thus to hauehave departed from the holy commandement. Looke then thou walke not in a good courſe for a fit, but bee conſtant to the death,ooReuel. 2.10.Rev 2:10 and ſo receiue the crowne of life: ForppRom. 2.7.Rom 2:7 glory and immortalitie is the part and portion only of ſuch as by conſtancie in well-doing ſeeke it. To you qqLuke 22.24.Luke 22:24(ſaith our Sauiour) which hauehave continued with mee in tentations, hauehave I appointed a kingdome, as my Father hath appointed me a kingdome.

And thus we hauehave ſeene what is neceſſarily required, that our fruit may be acceptable and pleaſing vntounto God. p. 158Now then thou that braggeſt of thy faithfulneſſe and fruitfulneſſe, tell me, dareſt thou abide the triall? Why then anſwer me to theſe Interrogatories which I propound vntounto thee: Is thy fruit thy owne? Is it done by thy owne ſelfe, and in thy owne perſon? Doſt thou reſt and rely vponupon thy owne faith, and liue by it, and by no mans elſe? Againe tell me, is thy fruit kindly, anſwerable to the good ſeed that hath oftentimes beene caſt into thy heart, and beſeeming the ſtocke wherein thou ſaiſt thou art engrafted? Is not ſwearing, lying, cogging, and diſſembling, and ſuch ſtinking fruit as this, the fruit thou beareſt? I demand againe, doſt thou obſerue the time and ſeaſon; not contenting thy ſelfe in doing good for matter, vnleſſe alſo thou doe it then when God may hauehave moſt glory by the doing of it? Anſwer me yet further; Doſt thou labour that thy fruit may come to ſome perfection? Not reſting thy ſelfe in this, that thou bloomeſt, bloſſommeſt, but ſtill art ſtriuing that eueryevery bud may bee brought to maturity and ripeneſſe? Beſides all this, doſt thou truly and vnfainedly deſire and endeuour to bee fruitfull in all good workes, making no exceptions, like a lazie ſeruant, at any of Gods Commands, ſeeme they neuer ſo hard or harſh, ſo meane or baſe? And laſtly, tell mee, doſt thou continue conſtant in bearing fruit, not giuing ouer in the yeere of drought? but euen then continueſt freſh and flouriſhing? What anſwereſt thou? Canſt thou ſtand out this triall? And doth thy conſcience witneſſe that theſe things are ſo? Why then indeed thou art a fruitfull branch, and haſt whereof to reioice, in as much as thou beareſt fruit to God; who doth ſo accept it, that he will reward it.rrHebr. 6.7.Heb 6:7 For the earth that drinketh in the raine that commeth oft vponupon it, and bringeth forth hearbs meet for him by whom it is dreſſed, receiueth bleſſing from God. But if thou findeſt it otherwiſe with thee, and art not able to endure the triall, then let mee tell thee; Thou deludeſt thy owne ſoule, in thinking p. 159that thy leaues and ſhewes, will, or can, anſwer Gods hopes and expectations: neither canſt thou comfort thy ſelfe in thy eſtate, for it is wretched, fearefull: All ſuch barren, or rather euill-fruited ground, isſſVerſ. 8. nigh vntounto curſing, whoſe end is to be burned.

And ſo I am fallen into a vſe of Reprehenſion of thouſand Vſe 2 thouſands in the world, who fruſtrate the Lords hopes, and neuer thinke of making any returne vntounto the Lord for his many mercies; reſting onelyonly in the meanes of fruitfulneſſe, thinking that enough. What abundance of dead ground is there in the world, which brings forth iuſt nothing? They thinke it will proue ſomewhat a troubleſome iourney to goe towards heauen, and therefore they ſit them downe, and fall faſt aſleepe. Let theſe idle wretches know, that though they ſleepe out their time, theirtt2 Pet. 2.3.2 Pet 2:3 damnation ſleepes not. And what abundance of ground is there, that for all Gods care and paines, returne but leaues, which are as good as nothing? Numbers of carnall goſpellers, who content themſelues with the forme of godlineſſe, denying the power thereof; boaſting much of this, that they are harmeleſſe men, and no drunkards, whore-maſters, theeues, vſurers, extortioners, and the like. All this is well; and I would to God, all you that heare me this day could ſo boaſt. Oh! how would it beautifie this Aſſembly? But all this is not enough. Negatiue Diuinitie and Chriſtianitie which is ſo rife, and growes almoſt in eueryevery hedge, is not the fruit that muſt anſwer Gods hopes. The ParableuuMatth. 25.Matt 25 dams the euill ſeruant, for not doing good with his talent, though hee miſ-ſpent it not: and Diues for not helping Lazarus, though hee hurt him not. It is not enough that thou canſt ſay, I bring forth no euill fruit, I beare faire leaues, &c. For thou deceiueſt Gods expectation, if thou bringeſt forth no good; and what euer thou thinkeſt of thy ſelfe, or others thinke of thee, thou canſt not eſcape the fire: For**Matth. 3.10.Matt 3:10 EueryEvery tree that bringeth not p. 160forth good fruit, is hewen downe and caſt into the fire. And therefore, be more wiſe than to truſt to theſe faire leaues and ſhewes, wherewith thou art richly decked, and makeſt a goodly ſhew, as the figge-tree did; for they cannot ſaue thee from the curſe. And yet a worſe kinde of ground than either of theſe. Such ground as my Text ſpeakes of, which in ſtead of grapes brings forth wilde grapes; that brings forth hedge fruit like the Heathen, nay not ſo good, but like thoſe figges the Prophet Ieremie ſpeaketh of: They are euill, very euill, they cannot be eaten they are ſo euill. xxDeut. 32.32.Deut 32:32Their grapes are grapes of gall, their cluſters are bitter. Their wine is the poiſon of Dragons, and the cruell venome of Aſpes. O Beloued! weigh it; if barrenneſſe and leaues will not, cannot eſcape the axe and fire, how ſhall the euill-fruited tree? If the barren Vine fare ſo bad, the wilde Vine muſt fare farre worſe. What hell, and how many torments, are prepared for oppreſſing Diues, when Diues that but denied his owne, ſhall bee ſo tortured and tormented in endleſſe flames? Shall he that giues not, wring his hands? then certainly hee that takes away, ſhall rend his heart.yyMatth. 24.38.Matt 24:38 The old world did but eat and drinke, plant and build, mary and be merry, (things lawfull in themſelues) and yet were ſwept away with the beſome of deſtruction: And ſhall we thinke, that liers, ſwearers, whoremongers, malicious, monſtrous, ſcandalous, offenders, (whoſe workes are in themſelues ſimply vnlawfull) will euer eſcape vnpuniſhed? Certainly, if omiſſion of good workes be whipped with rods, commiſſion of impieties ſhall bee ſcourged with Scorpions. At the hands of theſe, and eueryevery one of theſe, will the Lord of the Vineyard require fruit, and iudge them according to their workes.

Ʋſe 3 And now before I leaue this point, let mee giuegive a word of comfort, to all ſuch as finde themſelues ſo qualified in ſome good meaſure, as is neceſſarily required he ſhould bee, whoſe fruit God accepteth, (as wee hauehave p. 161before ſhewed.) Howeuer theſe hauehave in them many weakneſſes and corruptions, yet allowing and maintaining none, let them aſſure, and ſecure themſelues, againſt all the feares of their owne hearts, and cauils of Satan, or this wicked world, that they are truly fruitfull, and in ſome good meaſure anſwer the Lords hopes and expectation. The husbandman (as we ſee) though hee receiue not a crop of an hundred fold, yet hee will thinke it well, and count his ground for good, and his labour well beſtowed, if he might receiue ſixty or thirty fold: So though wee be not the beſt ground, yet wee may be good ground; as he may be a good ſeruant, that is not beſt of all. And it is not good ground that is reiected: it is onelyonly the bad and barren, that God accepteth notzzHebr. 6.7.Heb 6:7. Let not then the littleneſſe of thy fruit diſcourage thee, though it humble thee. It is not, How much, but, How good, that God doth eſpecially regard. We ſee the fruitfulleſt tree that groweth, loſeth many of her buds and bloſſomes; ſome are ſmitten with blaſting; ſome are nipped with froſts, and bitten with the cold and dry Eaſt-winde; and ſome againe are eaten vp with wormes and caterpillers; and if the tithe thereof come to perfection, wee thinke it well. Thus our buds and bloſſomes, holy purpoſes and reſolutions often periſh, ſometimes in the very thought, and goe no further; ſometimes they come to words; we talke and tell what our purpoſe is, and there it reſts: much adoe there is to bring them into workes; the Deuill, the world, and fleſh, ſo nip vsus with their temptations; and if we (when wee hauehave done all wee can) can ſaue the tithe, nay the tithe of the tithe of our reſolutions, and bring them to execution, wee hauehave done well. Looke more therefore to the quality than to the quantity of thy fruit, (though looke to both) and ſee it bee not counterfait nor fained; let that bee thy chiefeſt care: that as men ſay of their plums, and peares, &c. Here is but little, but it is good; I hauehave not many of them, but p. 162them that be are very dainty, they are right of ſuch and ſuch a kinde, I dare aſſure you: So thou maiſt ſay of thy Faith, Repentance, and Obedience; Though it be very little, and not ſo much as I could wiſh it were, yet I aſſure my ſelfe it is of the right kinde, true and good, what is of it: And then aſſure thy ſelfe, to thy endleſſe comfort and more cheerefull vndergoing of holy duties, that thou art a fruitfull Chriſtian, and ſhalt eueryevery day grow fruitfuller than other.aaEccleſ. 9.7.Eccl 9:7 Goe then and eat thy bread with ioy, and drinke thy wine with a cheerefull heart, for God accepteth of thy workes.

Text.And it brought forth wilde grapes.] This was the returne it made to God for all his coſt and paines. He doth not ſay it was barren and brought forth no grap…s, (for that had beene more tolerable) but it was fruitfull: It brought forth; but what? wilde grapes, ſaith the Text: ſuch grapes as we finde after mentioned in this Chapter by the Prophet; Iniustice, Oppr…ſſion, Couetouſneſſe; Auarice, and the like; which fruit was loathſome and vnſauoury to Gods ſmell and taſte, and nothing anſwerable to the kinde and nature of the root.

Here then we hauehave taxed in them, a reall, actuall, ſenſuall, ſenſeleſſe ingratitude and vnthankefulneſſe. And yet this doth not ſufficiently expreſſe it; it goeth a degree beyond it. Meere ingratitude returnes nothing for good; but here wee hauehave euill returned for good: and therefore we may rather call it a contumacious and contumelious retribution.

Doct. The wicked make an vngratefull returne to God for his fauours.Thus the wicked anſwer heauens kindneſſe with an vngratefull wickedneſſe: for many bleſſings which they hauehave from God receiued, they returne horrible, and more than brutiſh ingratitude.

Great and many were the fauours which this people had receiued from God; for he choſe them (ſaith Moſes)bbDeut. 32.10-18Deut 32:10–18 for his owne inheritance: he kept them in the wilderneſſe as the apple of his eye: hee bore them on his wings, as the Eagle her young ones: he fed them with the p. 163beſt, and gaue them plentie of all things; hony out of the rocke, and oyle out of the flinty rocke: butter of kine, milke of ſheepe, fat of lambes, and rammes of the breed of Baſhan, and goats, with the fat of kidneyes of wheat: yea, they did drinke the pure bloud of the grape. But I…ſurun waxed fat and kicked: when he was waxen fat, and growen thicke, and couered with fatneſſe, then he forſooke God that made him, and lightly eſteemed the rocke of his ſaluation. They prouoked him to iealouſie with ſtrange gods; with abominations prouoked they him to anger. They ſacrificed to Deuils, and not to God: to gods whom they knew not, to new gods that came newly vp, whom their Fathers feared not. Hence was that complaint which the Prophet made;ccƲerſe 6. Doe yee thus requite the Lord, O fooliſh people and vnwiſe? The like complaint makes God himſelfe in the firſt Chapter of this Propheſie,ddJſay 1.2, 3, 4.Isa 1:2Isa 1:3Isa 1:4 Heare O Heauens, and giuegive eare O Earth, for the Lord hath ſpoken: I hauehave nouriſhed and brought vp children, and they hauehave rebelled againſt me. The Oxe knoweth his owner, and the Aſſe his maſters crib: But Iſrael doth not know, my people doth not conſider. Ah ſinfull Nation, a people laden with iniquitie, a ſeed of euill doers, children that are corrupters: they hauehave forſaken the Lord, they hauehave prouoked the holy one of Iſrael to anger, they are gone away backward. O piercing words! woe vntounto ſuch as occaſion God thus to complaine.

Beware we then; oh! beware wee of it.Ʋſe. Be not ſo vngratefull, as to conceale the many fauours thou haſt receiued from the Lord; and much leſſe ſo vnthankfull, as to make ſo wicked a retribution. To returne euill for euill, and that to man, is damnable; but to returne euill for good receiued, is farre more inexcuſable. If it be thus betweene man and man, then is the caſe more grieuous betweene God and vsus. How doe we prouoke him eueryevery day? yet he to winne vsus, beſtowes abundance of bleſſings on vsus; giuing vsus life, health, food, raiment, libertie, peace, plentie, comfortable ſeaſons, &c. But p. 164the more he followeth vsus with his fauours, the further are we off: the more he ladeth vsus with his bleſſings, the more we oppreſſe him with our ſinnes: and the better he is to vsus, the worſe we be to him; like Springs of water, which are then coldeſt, when the Sunne is hotteſt; and like the Thracian flint, whereof I hauehave read, that it burnes with water, and is quenched with oyle: or like the nature of that Countrey,Siccitas dat lutum, aut s pul…erem. Plin. (which if true, is wonderfull) wherein a great drought and heat makes abundance of mire and dirt; but ſtore of raine cauſeth duſt: So is it with vsus; experience makes it good: The plentifull ſhowers of Gods bleſſings rained downe vponupon vsus, is anſwered with the duſtie and ſandie barrenneſſe of our liues: The ſweet dewes of Hermon hauehave made the hill of Sion more barren. Oh! how inexcuſable ſhall we be? How can ſuch a generation as this eſcape the damnation of hell? Needs muſt we periſh and be conſumed in the indignation of the Lord, if we amend not.

Vſe 2 And let this be a ground of patience to vsus, when we hauehave vnkindneſſe returned, for kindneſſe ſhewed. They rewarded me euill for good (ſaith Dauid)eePſal. 35.12.Ps 35:12 to the ſpoiling of my ſoule. Well Dauid be content, for the like meaſure God himſelfe hath found, and daily doth finde at the hands of ſinfull men, and the ſeruant muſt not think to fare better than his Lord and Maſter.

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

Thus the Goſpell was giuen for the bringing of men to Chriſt, and therefore the Apoſtle cals itffRom. 1.16.Rom 1:16 The power of God to ſaluation: and yet it is found to be to ſomegg2 Cor. 2.16.2 Cor 2:16 a ſauour of death vntounto death, and a ſwift furtherer of their perdition. So the Sacraments were ordained (in their true and proper vſe) as a meanes to increaſe faith: But p. 165the matter by many is ſo handled, that they ſerue for no other end than to increaſe theirhh1 Cor. 11.29.1 Cor 11:29 iudgement: yea Chriſt himſelfe, who was laid in ii1 Pet. 2.6.1 Pet 2:6Sion as a chiefe corner ſtone elect and pretious, on whom whoſoeuer beleeueth ſhall neuer be confounded, becomeskkVerſe 8. 1 Cor. 1.23.1 Cor 1:23 a ſtone of ſtumbling, and a rocke of offence to diſobedient ones. And thus is it with eueryevery other good bleſſing and ordinance of God.

For as it fares with him that hath a ſurfetted ſtomack,Reaſon. the more good meat he eats, the more he increaſeth his corruption: (the former crudities vndigeſted hauing the greater force, turne the good nutriment into themſelues:) ſo is it with the wicked, whoſe hearts are full of poiſonfull corruption, and ſurfetted with ſinne; and ſollTit. 1.16.Titus 1:16 corrupt eueryevery thing that they hauehave or doe receiue. Yea, ſuch an Antipathie there is betwixt Gods grace and mans bad heart, that the more it wraſtles with him, to bring him to ſaluation, the more he wraſtles againſt it for his owne confuſion.

Hence then we may take notice, firſt, of the poiſonfull Vſe 1 nature of ſinne, which corrupteth and altereth the nature of all things, be they neuer ſo good, ſo excellent; making that hurtfull, which in it ſelfe is healthfull. Chriſt, the Word, the Sacraments, the Creatures, yea God himſelfe, are by it made occaſions of euill. Yea looke as Gods wiſdome and goodneſſe can draw good out of the greateſt euill (as out of mans fall, Iudas his treaſon, the Iewes abiection, &c.) So mans ſinne can draw euill out of the greateſt good, and make it hurtfull and pernitious to his ſoule: Should wee not then hate it and abhorre it?

And ſecondly, of the wretched eſtate of the ſinner, who is poiſoned by ſinne Needs muſt his condition be fearefull, who brings ſwift damnation on himſelfe, not only by foule groſſe ſinnes but euen by the moſt holy things of God, as the wicked doth: For asmmRom. 8.28.Rom 8:28 all things worke together for the beſt vntounto them that louelove God, euen p. 166to them that are called of his purpoſe (as witneſſeth the Apoſtle:) So by a rule of contraries, to them who are vnregenerated, all things worke together for the worſt. They corrupt all things, they defile all things. Their tongues are Adders ſpeares, their lips are inſtruments of guile, their hands worke iniquitie, and their feet are ſwift to the ſhedding of bloud. Their wits they abuſe to cauill with; their wealth to oppreſſe; their ſtrength to ſteale; their friends to bolſter them out in all: with their knowledge they beguile and deceiue the ſimple and vnſtable ſoule. The Scripture they make a couer for their prophaneneſſe; for when they be eſpied or reproued, they will tell you they doe no more than what they can iuſtifie by holy warrant. Their mariage they abuſe for luſt, their children for couetouſneſſe, the day for open euill, and the night for ſecret ſhame. How neere muſt their damnation be, when eueryevery thing doth further it? EueryEvery word, eueryevery action, yea eueryevery thought doth haſten it. Oh! the miſery of the wicked, who in the top of their happineſſe, and in the midſt of their ſtore and plentie are haſtening to death, to Hell.

Ʋſe 2 Againe, let this admoniſh vsus, not to content our ſelues with the enioyment of things, in themſelues good, vnleſſe we hauehave a ſanctified vſe thereof. And ſurely herein many doe delude themſelues in thinking all is well, and they are the bleſſed of the Lord, in that they hauehave ſo many good things, and ſuch plenty of Gods good bleſſings ſhowred downe vponupon their Tabernacles; when alas! (as we hauehave ſeene) many hauehave as much, whoſe nnRom. 11.10.Rom 11:10table becomes a ſnare vntounto them, and their proſperitie their ruine. Doe not then content thy ſelfe in the ſimple enioyment of things good, vnleſſe they be good to thee: Better be as poore as Lazarus, than with Diues to hauehave much wealth, and hauehave no grace to vſe it.ooEccleſ. 7.11.Eccl 7:11 Wiſdome is good (ſaith wiſe King Solomon) with an inheritance; but an inheritance without wiſdome is paſſing hurtfull.

Ʋſe 3 Laſtly, learne that the meanes which God affordeth p. 167for mans good, ſhall neuer returne in vaine: for if they further not mans ſaluation, they will haſten his deſtruction and confuſion. If wee will not be the better for his mercies, we ſhall be a great deale worſe: Some effect will follow thereupon; if they produce not ſweet grapes, they will ſowre. ForppEſay 55.10, 11.Isa 55:10Isa 55:11 as the raine commeth downe, and the ſnow from heauen, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may giuegive ſeed to the ſower, and bread vntounto the eater: So ſhall my word be that goeth forth out of my mouth; it ſhall not returne vntounto me void, but it ſhall accompliſh that which I pleaſe, and it ſhall proſper in the thing whereto I ſent it (ſaith the Lord) The preaching of Gods word (and all other of his ordinances) is ſuch phyſicke as will either cure or kill; none euer heard the one, or vſed the other, but was thereby made either much better or much worſe; they became either more barren or more fruitfull. The Word in Scripture is calledqqHebr. 4.12.Heb 4:12 a two edged ſword, that cuts both waies; it is either a conuerting or a conuincing power: A ſauour it hath to all, either of death or life. And looke as fire hath a double operation vponupon the ſeuerall ſubiects it workes vponupon; it fires ſtubble, but refines the gold: So hath the Word; ſome hearts (as we hauehave heard) it enflames with zeale and louelove vntounto it; other hearts it ſets on fire to perſecute and moleſt it, and the bringers of it. At one Sermon.rrAct. 13.7, 8.Acts 13:7Acts 13:8 Sergius Paulus was conuerted, and Elimas obdurated: at another SermonſſAct. 17.4, 5.Acts 17:4Acts 17:5 ſome beleeued, and ſome beleeued not. And vponupon our Sauiours preaching we may reade howttIohn 6.66.John 6:66 ſome went backe, and walked no more with him; but others ſtuck more faſt & cloſe vntounto him, knowing full well that he had theuuƲerſe 68. words of eternall life, and therefore whither ſhould they goe? Thus is it to conuerſion, if beleeued; to confuſion, if deſpiſed. How ſhould this ſtirre vsus vp to a zealous preparation before wee come to the houſe of God? Wee returne not to our owne homes as we came from thence, but wee are one p. 168ſtep neerer to heauen or to hell. Oh! what a griefe and heart-breake will it be vntounto thee at the laſt day, to ſee many who hauehave heard the Word with thee, beene of the ſame Pariſh, vnderunder the ſame Miniſtery, ſate in the ſame ſtoole; to be receiued into heauen, becauſe they beleeued and repented; and thou thy ſelfe thruſt downe to hell, for thy infidelitie and hard-heartedneſſe? Looke therfore well about thee, and regard the means.**Exod. 4.3.Exod 4:3 When Moſes threw the Rod out of his hand, it became a Serpent; but when he laid hold of it, and tooke it to him, it became that Rod wherewith he wrought thoſe many and mighty miracles. Thus if thou caſteſt the word thou heareſt from thee, looke to finde it as a Serpent that will ſting thee to the heart; but lay hold of it, and take it vp, obey it, and apply it, and thou ſhalt hauehave the great worke of thy ſaluation wrought thereby.

Before we leaue this verſe, one thing more I would hauehave obſerued: The fruit that it brought forth is ſaid to be wilde fruit. The word (as was before noted) ſignifiethxxBaaſchim, Vuas putridas, ſeu foetidas. Moller. in loc. Acerbas ac inſuaues. Vatab. ſuch a kind of fruit, which in ſmell is moſt odious and ſtinking; and in taſte moſt loathſome and vnſauourie. And this teacheth vsus thus much:

Doctr. The fruit of diſobedience is a wilde and ſtinking fruit.The fruit of diſobedience and ſinne is a ſtinking and vnſauourie fruit. It is ſuch a fruit as is odious and vnſauoury in Gods noſtrils; bitter and vnpleaſant to his taſte.

Moſes in his laſt ſong ſpeaking of the wicked and vngodly enemies of the Church, ſaith thus:yyDeut. 32.32, 33.Deut 32:32Deut 32:33 Their vine is of the vine of Sodome, and of the fields of Gomorrah: their grapes are grapes of gall, their cluſters are bitter. Their wine is the poyſon of Dragons, and the cruell venome of Aſpes. For the better vnderſtanding of which words, we are to know, that the Vale of Iordan, where Sodome and her ſiſters ſtood, was before the deſtruction thereof, one of the goodlieſt, pleaſanteſt, and fruitfulleſt places in the world, euenzzGen. 13.10.Gen 13:10 like Eden the garden of the Lord; or like the land of Egypt: But after the deſtruction and p. 169ouerthrow thereof, it became theaaZeph. 2.9.Zeph 2:9 breeding place of nettles and ſalt pits; yea, it was turned into a moſt vgly and loathſome Lake, which is called to this day, the Lake of Sodome, or the ſalt, or dead Sea; wherein there is not any fiſh, or other liuing creature, (though it be more than twenty miles of length) neither will it admit any thing into it that hath life, as Ioſephus a Iew borne, relatesbbIoſeph. de bello Iudaic.; which relation is ſeconded by ſome of theccAuguſt. de Civ. Dei. Hieron. in Ezech. Fathers, and by all ſuch as hauehave trauelled in thoſe parts. The report whereof ſeemed ſo ſtrange vntounto the Romanes, that when Vespaſian beſieged Ieruſalem, he would needs goe thither to make a triall; and taking ſix men that could not ſwim, he bound their hands and feet, and caſt them all into the water; and not one ſunke, but all ſwam like leaues. This Ioſephus witneſſeth he was an eye-witneſſe of; who liued there, and went with him. Round about the brinkes of this Lake there grow ſtore of vines, and fruit trees of all ſorts, which beare grapes and fruit moſt pleaſant to the eye, as euidences of the former fertilitie and fruitfulneſſe of that place; but take thoſe grapes and fruits, and breake or bruiſe them to be eaten, and there is nothing but filthy and ſtinking aſhes, as though ſome vile matter had beene newly burnt. By this then it doth appeare what Moſes meanes in the former words, Their vine is as the vine of Sodome, &c. that is, faire and pleaſant to the outward ſhew, but within filthy, ſtinking, and vnſauourie. And that ſuch is the fruit of ſinne, appeares yet plainer in ſundry places of holy Scripture: In the firſt chapter of this propheſie, God tells theſe Iſraelites, thatddIſay 1.11, 12, 13, 14.Isa 1:11Isa 1:12Isa 1:13Isa 1:14 he delighted not in the bloud of bullocks, nor of lambes, nor of he-goats: their Incenſe was an abomination vntounto him; their new Moones, and Sabbaths, and calling of Aſſemblies, he could not away with; for it is iniquitie euen their ſolemne meetings. Their new Moones and appointed Feaſts his ſoule hated; they were a trouble to him; he was weary to beare them. And when they ſpread forth their hands, he p. 170would hide his eyes; and when they make many prayers, he would not heare; for their hands were full of bloud. The Scripture for our vnderſtanding aſcribes ſenſes to God: and here wee finde eueryevery ſenſe diſpleaſed with their ſinnes.

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

2. They were offenſiue to his Smelling: for he tells them that their Incenſe was an abomination vntounto him; that pretious perfumeeeExo. 30.34, 35.Exod 30:34Exod 30:35 which was made with ſo many ſweet ſpices and pure frankincenſe, did ſtinke in his noſtrils, the ſent thereof he could not abide.

3. They were offenſiue to his Feeling: for their new Moones and appointed Feaſts were a burden vntounto him; he was a weary to beare them: And though he be not weary of bearing the whole world, yet he is a weary of this burden; ſo heauy is it to his ſenſe, that he complainesffAmos 2.13.Amos 2:13 he is preſſed vnderunder it as a cart is preſſed that is full of ſheaues.

4. They were offenſiue to his Seeing; and therefore he tells them, though they ſpread forth their hands; he will hide his eyes. His pure eyes cannotggHab. 2.13.Hab 2:13 behold euill, nor endure to looke vponupon iniquitie, and therefore he muſt turne away his face from them.

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

Neither were their ſinnes only diſpleaſing to his ſenſes, but alſo grieuous to his minde, and therefore he tells them, Their new Moones and appointed Feaſts his ſoule did hate; which is an Emphaticall ſpeech, and an argument of Gods hearty deteſtation. NowhhIſay 7.13.Isa 7:13 is it a ſmall thing for you to grieue men, but you must grieue God alſo?

p. 171Beſides this, the diuers names giuen to ſinne in Scripture, and the compariſons vſed to ſet it forth, may ſhew vntounto vsus the odiouſneſſe of it. It is called a pollution, a leproſie, a contagion, the vomit of a dog, and wallowing of a ſwine in the mire. Againe, it is called vncleanneſſe, filthineſſe, the execrable thing; and eueryevery where it is ſaid to be abomination. From all which we may ſafely conclude, that Sinne and the fruits thereof are odious and loathſome to the Lord.

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

Hence then we ſee what the Apoſtle teacheth,iiRom. 8.8.Rom 8:8 They Vſe 1 that are in the fleſh cannot pleaſe God; the very oblations of their defiled hands ſtinke in his preſence. Their hearts are like to ſome Fen or Bogge; and eueryevery action they doe, is as an euil vapour aſcending thence. Of all the ſacrifice and ſeruice of wicked men, Solomon ſaith,kkProu. 15.8.Prov 15:8 It is an abomination to the Lord: And of theirllVerſ. 9. whole way, he ſaith as much; eueryevery action of their liues God abhorres: Their actions ſpirituall, as prayer, reading, hearing, ſinging, &c. God takes no pleaſure in:mmEſay 66.3.Isa 66:3 He that ſacrificeth a Lambe, is as if he cut off a dogs necke, &c. Their actions ciuill, as buying, ſelling, giuing, lending, honeſt dealing, &c. ſhall hauehave no better acceptance with him. Their actions naturall, as eating, drinking, ſleeping, recreation, &c. all are ſtinking, loathſome. Alas, for the fearefull eſtate of ſuch! Oh that the eyes of theſe were open, that they might ſee their miſerie!

Secondly, let vsus be admoniſhed to take heed of Vſe 2 ſinne, yea of eueryevery ſinne:Omnis malitia eructat fumum. for all wickedneſſe belcheth forth an euill ſauour, which God cannot endure, nor abide. Shall we delight in that which God abhorres? or take pleaſure in that which makes vsus loathſome to him? Be it farre from vsus ſo to doe. True it is; while we liue here vponupon the earth, we cannot but we ſhall fall, and that often; yet let vsus not lie ſtill and wallow in vncleanneſſe. p. 170duplicate page p. 171duplicate page p. 172For caſuall defilements there is hope; but for wilfull pollutions there is little. How can God dwell or abide with vsus, if we be ſwearers, drunkards, vſurers, oppreſſors, or the like? Aſſuredly he neither can nor will; for theſe impieties, and ſuch like, are more odious to him, than any carion is or can be to vsus; nay the Deuill himſelfe is not ſo hatefull to him as ſinne is;Non odit peccatū diaboli cauſa, ſed diabolum peccati cauſa. for he hates not ſinne for the Deuils ſake, but the Deuill for ſinnes ſake. And therefore (to ſhut vp all with that exhortation of the Apoſtle)nn2 Cor. 7.1.2 Cor 7:1 Dearely beloued, let vsus cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, perfecting holineſſe in the feare of God.

Hitherto we hauehave intreated of the Vineyards plantation: The ſupplantation of it followes next to be handled, which is contained in the 3, 4, 5, 6 verſes: wherein we hauehave,

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

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

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

In the Appeale diuers circumſtances are conſiderable: As

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

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

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

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

p. 173And now, ô inhabitants of Ieruſalem, iudge, I pray you, Text. Verſ. 3.betwixt me and my Vineyard, &c.

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

O inhabitants — And men —] The words are in the Originall read in the ſingular, not in the plurall number: O inhabitant; and man. By whom ſome would hauehave the Lord Ieſus to be meant (as before was ſhewed:) but it is euident, that here the Lord appealeth to the Iewes themſelues, and makes them Iudges in their owne cauſe; referring the matter betweene him and them to their owne conſciences: And we know it is no rare thing in Scripture to finde one number put for another; the plurall for the ſingular, and the ſingular for the plurall. Now the reaſon why the Lord ſpeaketh to one man (as it were) rather than to all; or to them all,Singulariter loquitur, poſtulans non ſimpliciter omnes, ſed & vnumquemque. Muſcul. as if they were but one, may be this; becauſe he would hauehave iudgement, not as ſimply of them all together, but particularly of eueryevery one; willing eueryevery ſingular perſon of Iudah and Ieruſalem, to commune with their owne hearts, and accordingly giuegive ſentence. And therefore Tremellius and Iunius, with diuers others,Imò viri Ichudae ſinguli. reade as the Originall hath it.

Ieruſalem; Iudah] Iudah was the Country; Ieruſalem was the chiefe Citie in that Country; and indeed one of the moſt famous Cities of the world; full of people; great amongſt the Nations; Princeſſe amongſt the Prouinces, and in one reſpect exceeded all other Cities in the world beſides; for therein was Mount Zion, the place of Gods ſeruice and worſhip, and therefore it was called theooPſal. 48.1, 8.Ps 48:1Ps 48:8 Citie of the Lord of Hoaſts: The Citie of God.

Iudge] To iudge ſometimes ſignifieth to paſſe an vpright or vnpartiall ſentence againſt any, true or falſe: ſo Chriſt willeth the Iewes toppIohn 7.24.John 7:24 iudge righteous iudgement: p. 174and ſometimes it is only taken for the vnderſtanding and diſcerning of all things; ſo meaneth the Apoſtle when he ſaith,qq1 Cor. 14.29.1 Cor 14:29 Let two or three ſpeake, and let the other iudge, i. diſcerne what is ſpoken. This latter ſome would hauehave only here meant; as if the Lord did not require ſentence, but only an inſpection into the cauſe. But it may rather ſeeme the Lord requires not only that they ſhould conſider and diſcerne, but alſo that they ſhould ſpeake their minde, and giuegive ſentence againſt ſuch a Vineyard.

We ſhall not need to ſtand longer vponupon Interpretation; the other words are cleare: we come now to Doctrine, with the Vſes and duties which we are to learne from each of the particulars. And firſt from the Manner of this Appeale [I pray you] learne that

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

The like was Gods manner of proceeding with Adam after his tranſgreſſion;rrGen. 3.9, 11.Gen 3:9Gen 3:11 Adam where art thou? Who told thee thou wert naked? Hast thou eaten of the tree whereof I told thee thou ſhouldſt not eat? In the like manner he comes to Cain; ſſGen. 4.9.Gen 4:9Where is thy brother Abel? What haſt thou done? And ſo our bleſſed Sauiour, how mildly did he deale with him that ſmote him vniuſtly?ttIohn 18.23.John 18:23 If I hauehave ſpoken euill, beare witneſſe of the euill; but if well, why ſmiteſt thou me? And what mildneſſe and meekneſſe did he ſhew to Iudas, when he came to betray him, euen at that time calling him friend;uuMatth. 26.50.Matt 26:50 Friend, betrayeſt thou the Sonne of man with a kiſſe? In that parable of the mariage of the Kings ſonne**Matth. 22.11.Matt 22:11, (wherein Gods proceeding againſt wicked and vngodly profeſſors, who repent not of ſinne, neither doe beleeue in Chriſt, is ſet p. 175forth) this point may hauehave further confirmation; for to him that hath not on a wedding garment, the King ſaith thus; Friend, how cameſt thou in hither, &c. quietly and peaceably examining and conuincing him.

And this the Lord doth,Reaſon. that he may the ſooner and the better bring the ſinner to a ſight and ſenſe of his ſinne and fault, and that he might (if it were poſſible) be pricked in his heart, and be brought to ſee that it is out of louelove which the Lord beareth to him, as he is his creature; and that he deſireth not his death, but his repentance that he might liue. And certainly this milde and gentle kinde of dealing, doth much ſooner cauſe the offender to ſee his fault, than a haſtie and paſſionate proceeding doth or can: So that vnworthy gueſt, when he was ſo friendly dealt withall had nothing to anſwer, but was ſpeechleſſexxMatth. 22.12.Matt 22:12.

Herein let vsus be followers of God, as deare children, Ʋſe 1 in manifeſting this notable fruit of the Spirit, when we hauehave to deale with ſinners; which hath in it the very pith of louelove, which when it accompanieth a reprehenſion or obiurgation, it is as that ſame pretious oile yyPſal. 141.5.Ps 141:5which ſhall not breake the head. Let Miniſters here learne how to deale with their hearers; intreating, exhorting, beſeeching, euen then when they may lawfully command. In things of this life, ſee how men are faine to intreat and ſue hard for that which is their owne; and heart-glad they are if by any ſuch courſe they can gather vp their debts. How glad then may we be, if by any earneſt perſwaſion or faire intreatie we can gather vp the debt of obedience, which our people owe vntounto the Lord? I will neuer thinke much to ſpeake faire and friendly, ſo that may follow thereupon, And thus the Apoſtle Paul doth come vntounto his hearers, withzzRom. 12.1.Rom 12:1 I beſeech you brethren, by the mercies of God. And,aa2 Cor. 5.20.2 Cor 5:20 We beſeech you that you would be reconciled vntounto God. And againe,bb2 Cor. 10.1.2 Cor 10:1 I Paul my ſelfe beſeech you by the meekneſſe and gentleneſſe of Chriſt▪ Theſe are his vſuall exhortations. p. 176And ſurely when Miniſters ſpeake thus to ſinfull men, and proceed after this manner with them, I beſeech thee by the mercies of God; I pray thee that thou wouldeſt leaue thy drunkenneſſe, profanation of Gods Sabbaths, ſwearing, &c. and be reconciled vntounto God; it muſt needs ſtrike deep into their hearts, if they be not ſealed vp with hardneſſe & vnbeleefe. Let Magiſtrates hence learne to ſhew mercy & compaſſion, and all tokens & teſtimonies of louelove towards malefactors, euen then when Iuſtice is to be executed, and puniſhment inflicted, that offenders may ſee it is not malice, but Iuſtice that inflicteth that puniſhment vponupon them: and that it is not their bloud, but their good and the good of others which is ſought. And thus dealt Ioſhua with Achan after he was apprehended for that execrable wickedneſſe which he had committed, and whereby all Iſrael was troubled.ccIoſu. 7.19.Josh 7:19 My ſonne (ſaith he) I beſeech thee giuegive glory vntounto the Lord God of Iſrael, and make confeſſion vntounto him, and tell me now what thou haſt done, hide it not from me. For want of this, Iehu the king of Iſrael is threatned to be puniſhed: For albeit he executed the iudgements of the Lord againſt the houſe of Ahab, according to Gods command; yet doing it with a cruell and reuengefull minde, without all pittie and compaſſion, God was diſpleaſed, and ſaith he will reuenge theddHoſ. 1.4.Hos 1:4 bloud of Iezreel vponupon the houſe of Iehu. Let all Chriſtians in generall take out this leſſon which the Lord himſelfe doth here and elſwhere teach vsus by his practice: and in informing or reforming offending perſons, let vsus vſe all moderation and meekneſſe, endeuouring in the quieteſt & mildeſt manner to conuince them of their ſins: In ſo doing we ſhall firſt, tread in the ſteps of God himſelfe: Secondly, giuegive obedience to Gods commands, which require vsuseeGal. 6.1.Gal 6:1 to Reſtore ſuch as are fallen with the Spirit of meekneſſe: Thirdly, manifeſt we hauehave the Spirit of God in vsus by the fruits, whereof this is oneffCap. 5.23.: Fourthly, hauehave ſome hope that our reproofes, admonitions, exhortations, &c. p. 177ſhall be profitable: for if euer we doe good, it muſt be by weight of good Arguments preſſed in meekneſſe of wiſdome with mildneſſe of ſpirit, that muſt be as ſugar, without which the bitter pils of reproofe will not be ſwallowed. But alas! we cannot hit of thoſe ſteps which our heauenly Father hath trodden in, and wherein our bleſſed Sauiour hath gone before vsus. How doth that haſtineſſe in many of vsus Miniſters, who becauſe we ſee not preſent ſucceſſe of our labours, are ready to ſurceaſe our pains, & forgoe all, ſort with this truth, or that Iniunction which S. Paul giueth to Timothie, and in him, to all other Miniſters,gg2 Tim. 2.29.2 Tim 2:29 In meekeneſſe inſtruct thoſe that oppoſe themſelues, if God peraduenture will giuegive them repentance to the acknowledging of the truth? How doe thoſe bitter ieſts, taunts and reproches caſt out againſt ſuch as are in miſerie (what though they be euill doers, ſtanding at the bar to be iudged and arraigned) vſually to be heard in the places of Iuſtice & Iudgement, by ſuch as are in place of authoritie, come nigh this copy which God hath ſet? How can we ſee we imitate God like good childrē, when hauing to deale with friend or foe, we grow hot and boiſterous, if we be a little moued? Alas for vsus! oh that we could but remember Gods peaceable proceeding, euen with the veſſels of his wrath, & learne more mildneſſe.

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

Surely, much patience and lenitie muſt be vſed euen vntounto the very worſt,Anſw. vntill it be deſpiſed and wilfully contemned: and then if it be cleare no meekneſſe will ſerue to winne men, it is high time to vſe ſeueritie toward ſuch, who by milde intreaties will not be perſwaded: And thus our bleſſed Sauiour, though in his firſt Sermon he pronouncethhhMatth. 5.Matt 5 Bleſſings, yet in his other he denouncethiiMatth. 23.Matt 23 Woes & curſes againſt the Scribes and Phariſees, when as the former did not worke vponupon them.

Let this teach vsus likewiſe to admire the great goodneſſe Vſe 2 p. 178and vnſpeakable mercy of the Lord. Men commonly are intreaters for thoſe things which are profitable to themſelues; but who is he that is earneſt with another to doe that which tends only to the profit of him with whom he dealeth? If a man of himſelfe cannot ſee what maketh for his owne good, and doe it of his owne accord, we thinke him well worthy to ſmart for his owne folly. But here ſee Gods dealing with vsus the ſons of men, who deſireth and intreateth vsus to ſit in iudgement againſt our ſelues; and why? ſurely for this end, that he might not iudge vsus: for as the Apoſtle ſpeaketh,kk1 Cor. 11.31.1 Cor 11:31 If we would iudge our ſelues, we ſhould not be iudged of the Lord; ſo that the profit hereof would be our owne. How ſhould our hearts relent? how ſhould we be ouercome with this kindneſſe of the Lord, who ſo graciouſly & mercifully requeſteth & intreateth vsus for our own welfare?

Ʋſe 3 And laſtly, is God ſo milde euen when he hath to deale with ſinners? and doth he proceed in ſuch quiet and peaceable termes, euen with wicked and vngodly ones? then let this ſtay the hearts of Gods people; for aſſuredly with them he will not be rigorous nor extreme: If theſe fare ſo well, certainly Gods children ſhall fare farre better. Lift vp then thy deiected ſpirit, and cheare vp thy diſquieted and perplexed conſcience, thou poore one who trembleſt vnderunder Gods hand for thy manifold infirmities, as the childe doth vnderunder the rod, and be not out of heart or hope.llPſal. 103.8.Ps 103:8 The Lord is mercifull and gracious, ſlow to anger, and plenteous in mercy, who will not alwaies chide; neither will he keepe his anger for euermore: He beareth patiently with the wicked, his ſlaues, his vaſſals: and will he not with thee, who art his childe, his darling? Is it poſſible that he ſhould be worſer towards thee who ſeekeſt his face, than he is with them who ſeeke it not at all? That cannot be. And thus much for the Manner, how he maketh his Appeale: Now for the Matter, or thing it ſelfe for which he doth Appeale, and that is Iudgement.

p. 179Iudge I pray you.] He doth not ſay, condemne theſe,Text. or iuſtifie my procedings, but iudge, aduiſe, take counſell, and accordingly paſſe ſentence. Thus

God is content to ſubmit his courſes vntounto ſcanning; Doctr. God is content to ſubmit his courſes vntounto ſcanning, &c.and to bring his proceedings with the ſonnes of men vntounto a triall before he proceed to iudgement.

In the firſt Chapter of this Propheſie, we reade how the Lord doth as it were prouoke the people to a pleading with him,mmIſay 1.18.Isa 1:18 Come now and let vsus reaſon together, ſaith the Lord, &c. as if he ſhould ſay, If you are ſo well perſwaded of the goodneſſe of your cauſe, and are ſo ready to accuſe me, and excuſe your ſelues (which is the propertie of all hypocrites) let vsus reaſon about the buſineſſe, and bring the matter vntounto a triall, that ſo it may appeare whether I or your ſelues be moſt in fault. The like Plea he offers his people by the Prophet Ieremiah; nnIer. 2.9.Jer 2:9Wherefore I will yet plead with you, ſaith the Lord, and with your childrens children I will plead. And by the Prophet Micah he ſummons them to the like buſineſſe, willing them to plead the cauſe with him, as it were at euen hand, offering to make anſwer to whatſoeuer they could obiect or lay vntounto his charge; and he cals vponupon the hils and mountaines to be witneſſes, yea Iudges of the cauſe;ooMich. 6.1, 2.Mic 6:1Mic 6:2 Heare O ye mountaines (ſaith he) the Lords controuerſie, and ye ſtrong foundations of the earth, for the Lord hath a controuerſie with his people, and he will plead with Iſrael: O my people, what hauehave I done vntounto thee? and wherein hauehave I wearied thee? teſtifie againſt me, &c.

And the maine reaſon hereof is,Reaſ. that the Iuſtice of God might hereby be cleared, and eueryevery mans mouth ſtopped;ppPſ. 51.4.Ps 51:4 That he might be iuſtified when he ſpeaketh, and cleared when he iudgeth.

But the Apoſtle reproueth ſuch as dare word it with the Lord, and diſpute with him about his proceedings;Obiect. qqRom. 9.20.Rom 9:20Who art thou O man, ſaith he, that pleadeſt againſt God? Shall the thing formed ſay to him that formed it, Why haſt thou made me thus? &c.

p. 180Anſwer.True; for though God be content to offer it, for the clearing of his iuſtice, and conuiction of the ſinner, yet it is ouer-great boldneſſe and ſawcineſſe, for any man to require and demand it: Here was Iobs failing, Ieremiahs weakneſſe, and Dauids infirmity.

Make theſe vſes of this point.

Ʋſe 1 Firſt, let it ſerue for our I…ſtruction, that wee admire the rich mercy and great goodneſſe of the Lord, who is content ſo to abaſe himſelfe, as to put his holy actions and proceedings to our ſcanning; and plead with vsus Clay and Dirt, Dung and Wormes-meat, about his iuſt and righteous proceedings. Should he vſe Martiall law againſt vsus, and as ſoone as euer we offend, (like Draco) write his lawes in bloud vponupon vsus, it were but iuſt and right: Now for him to come and reaſon with vsus, and plead about the iuſtice of his cauſe, before hee proceeds to iudgement, this deſerues acknowledgement and admiration in the higheſt degree. Should the wood quarrell with the Carpenter? or the Iron with the Smith? or the clay with the Potter? Would they doe thus? And yet there is more difference betweene God and vsus, than is or can be betweene the Carpenter and his wood; the Smith and his Iron; the Potter (though he were a King) and his pot, (though it were of the worſt faſhion, or for the baſeſt vſe.)rrRom. 11.33.Rom 11:33 O the depth of the riches, both of the wiſdome, and louing kindneſſe of our God! How vnſearchable is his goodneſſe, and his mercies paſt finding out!

Vſe 2 Secondly, let it bee for Admonition vntounto vsus; that we beware how we taxe God of the leaſt iniuſtice in any of his proceedings, for he is ſo aſſured of the equity of his actions, as that he feares not the ſcanning of them by his very enemies: yea, ſo farre is he from fearing it, as that hee will prouoke them to a pleading with him that doe accuſe him: Now we know, none call for a day of triall, but ſuch as are well perſwaded they are of the ſurer ſide; as for thoſe that doe euill, theyſſIohn 3.20.John 3:20 hate the p. 181light, as our Sauiour ſpeaketh, leſt their deeds ſhould bee reproued. Bee thou then contented with his will; hee hath reaſon for his actions, though thou knoweſt it not. This is a leſſon wee cannot hit on; the beſt of vsus are much wanting in it: Wee can all ſay, It is a ſhame to contend with the Almighty; yet when his hand lies any way vponupon vsus, then, Oh that I might ſpeake with the Almighty. Holy Iob while he was himſelfe,ttIob 9.1, 2, 3.Job 9:1Job 9:2Job 9:3 acknowledgeth this; but being tried with affliction, thenuuCap. 23.3, 4. he forgat himſelfe; for which God ſharply**Cap. 40.2. reproues him; and thenxxCap. 42.1, 2. Iob cries peccaui, and acknowledgeth his owne vileneſſe, and promiſeth amendment. Whatſoeuer God doth, acknowledge to bee moſt iuſt: Say not, what a hard caſe is this; or how can this ſtand with iuſtice? But learne thou better things, and with Ely ſay;yy1 Sam. 3.18.1 Sam 3:18 It is the Lord, let him doe what ſeemeth him good: And with Mauritius, remember that of Dauid, zzPſal. 119.Ps 119Righteous art thou, O Lord, and iuſt are thy iudgements. What thou canſt not vnderſtand, inquire not a reaſon of, but reuerence it: Couldſt thou vnderſtand it, thou ſhouldſt much more vnderſtand that thou haſt no reaſon to complaine, though it were for the reprobation of thy husbands, wiues, childes, or owne ſoule.

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

You inhabitants of Ieruſalem, Text.and men of Iudah] He doth not put the buſineſſe to this or that friend to arbitrate, neither doth he call vponuponaaIſay 1.2.Isa 1:2 heauen and earth, nor on thebbMica. 6.1, 2. mountaines and ſtrong foundations, (as he doth elſewhere) to heare the quarrell: (for it might hauehave beene thought theſe would hauehave beene partiall) But he makes his aduerſaries themſelues the Iudges of the cauſe: Whence note we;Doctr. God will fetch witneſſe from his aduerſaries owne conſciences, for the iuſtifying his proceedings.

God will fetch witneſſe from his aduerſaries owne conſciences, for the iuſtifying and condemning themſelues. p. 182God will neither chuſe nor vſe any other Iudge to condemne man, than man himſelfe.

Thus the Lord after hee had vſed all good meanes, for the conuerting of Ephraim and Iudah, demands of no other than of themſelues,ccHoſ. 6.4.Hos 6:4 what hee ſhould doe more: And ſo our Sauiour, after hee had propounded that Parable of the Vineyard,ddMatth. 21.40.Matt 21:40 let out to wicked huſbandmen, requires of the Prieſts and Rulers their iudgement: and they ſentence them; and in them, themſelues thus: That they were worthy to be deſtroied, and to hauehave the Vineyard taken from them, and let out to others, who ſhould render the fruits in their ſeaſons. The like I might ſhew of Pharaoh, eeExod. 9 27.Exod 9:27who by force of conſcience, was made to iuſtifie the Lord to his owne confuſion: And of Adonibezek, ffIudg. 1.7.Judg 1:7who acknowledged, (when Iudah had taken him and cut off his thumbs and toes) that as he had done by others, ſo had God requited him: And of Iudas, ggMatth. 27.4.Matt 27:4who read the ſentence againſt himſelfe, there being none elſe to doe it: Beſides many other, of whom mention is made in Scripture, whoſe mouthes hauehave beene opened to reade their owne doome, to the iuſtifying of the Lord, and condemning of themſelues. Hereunto tends the Apoſtles ſpeech when hee telleth vsus, that the ſinner is ſubuerted and ſinneth,hhTit. 3.11.Titus 3:11 being ſelfe-condemned. Thus, God loues to hauehave a ſinner accuſe himſelfe, before hee accuſe him; condemne himſelfe, before hee condemne him.

Ʋſe 1 See then here the vſe of conſcience, and what good ſeruice it will doe: The Lord God hath ſet it as his deputy in the breſt of man; which though it bee oftentimes a neuter, when the act is doing, and while ſinne is a commiting; yet afterwards it will proue a friend and faithfull witneſſe for the Lord, but an aduerſary againſt man. Oh that the wicked would thinke of this! who ſinne in hope of ſecrecie; why who ſees them? who can witneſſe any thing againſt them? who can p. 183condemne them, for ſuch or ſuch an action? Alas poore ſoule! There is a conſcience within thee that ſees thee, and will condemne thee; thy ſelfe ſhall paſſe ſentence againſt thy ſelfe: Now thou canſt hide, couer, and cloake thy ſinne, and plead in the defenſe thereof; but when God ſhall cite thy conſcience to giuegive in euidence, that ſhall bee as a thouſand witneſſes,Conſcientia mille teſtes. and condemne thee for thy moſt ſecret ſinnes. Though thou doe eſcape all apprehenſion and accuſation in this world, yet thy owne conſcience will arreſt thee and hale thee vntounto iudgement: And albeit thou eſcape mans iudgement, yet the iudgement of thy owne conſcience thou ſhalt neuer eſcape. Neither thinke, that what thou thy ſelfe knoweſt ſhall euer bee concealed: thou art priuy to thy owne lewdneſſe, and knoweſt of thy drunkenneſſe, adultery, theft, &c. Quid tibi prodeſt non habere conſcium habenti conſcientiam?What art thou the better then, in that no body elſe is priuy to them, ſo long as thou haſt a conſcience within thee? Neither thinke thou, that becauſe thy conſcience is now aſleepe, or ſeared, and benummed, through a continuance in the cuſtome of ſinne, that it will neuer be awakened, or that this is nothing ſo: For as the poize of a clocke being downe, all motion ceaſeth; the wheeles ſtirre not; but being wound vp, all is ſet on going: So albeit now, while thy conſcience is downe, there is no noiſe nor mouing in thy heart, all is quiet; yet when it is wound vp by the iuſtice of God, (as one day aſſuredly it ſhall) it will ſet all the wheeles on working; thy tongue, to confeſſe and ſay, guilty, Lord, guilty; thy eies, to weepe; thy hands, to wring; thy voice, to cry; thy heart, to ake; and yet all in vaine. Bee watchfull therefore, and euer remember Conſcience: Beware of hypocriſie, and ſecret ſinnes, for though thou canſt hide them from men and Deuils, yet not from it: And looke thou neglect not the checks of conſcience. Doth it now checke thee, and reproue thee, for thy waies? know the time commeth, when that conſcience which doth now p. 184checke thee, ſhall iudge thee and condemne thee; and that which doth now reproue thee, ſhall hereafter torment thee in endleſſe woe, if thou repent not.