An Exposition of Hosea 8-10, Exposition · Chapter 10 · Verse 1

An Exposition of Hosea 8-10 · Exposition · Chapter 10 · Verse 1

p. 299VERS. 1.

Iſrael is an empty Vine, he bringeth forth fruit unto himſelf: according to the multitude of his fruit, he hath encreaſed the Altars: according to the goodneſs of his Land, they have made goodly Images.

HERE Gualter makes the beginning of Hoſea's ſeventh Sermon. The Argument is like unto the former, upbraiding and threatning. Hoſea had to deal with tough and ſtought ſpirits, and therefore he ſtill ſtrikes with ſharp rebukes and ſevere threats.

Iſrael is an empty Vine.

The Church is often in Scripture compared to a Vine, in Pſal. 80. 8.Pſ. 80. 8.Ps 80:8 Thou haſt brought a Vine out of Egypt: thou haſt caſt out the Heathen and planted it.Iſa. 5. 1…Isa 5:1 And in that known place Iſa. 5. 1. Now will I ſing unto my well beloved a ſong of my beloved, p. 300touching his Vinyard.

The Church is compared to a Vine.Obſ. 1.

Firſt,Reaſ. 1. There's no plant hath a more unpromiſing outſide than the Vine hath, the outſide of it, how mean is it? looks as if it were weathered, rugged, griſled, weak, and hollow the ſtalk of it: and this is the Church, the out-ſide of it is very unpromiſing, little beauty and comlineſs; as Chriſt himſelf had little beauty and excellency in his outſide.

But yet ſecondly,2. Plin. lib. 14. 4. The Vine is the moſt fruitful plant that grows out of the earth; Pliny (that great Naturaliſt) tells of very ſtrange fruitfulneſs of ſome kind of Vines, in his 14. Book,one Cul…us is 20. Amphorae, and 1. Amphora is a Tankard of 18 Gallons, ſo that the ſum is about 1800 Gallons. and 4. Chapter, he tells of ten Culei (that's his word) that an Acre of Vines brought forth in a year, which comes to a matter of eighteen hundred gallons: nay in the 1. Chapter of his 14. Book, he tells of one ſtock, one ſingle Vine, that was planted by Livia the Empreſs, that yeelded an hundred and eight gallons of good Wine yeerly. The Vine is a very fruitful thing, though unpromiſing in the out-ſide. And what fruit indeed is there brought forth to God in the world but by his Churches? and God expects much fruitfulneſs among his people; how ever, as you ſhall hear, they are charged with being empty.

Thirdly, No plant requires ſo great care as the Vine; What a deal of do is there in dreſſing the Vine and underpropping of it, and pruning of it, looking to it continually? and the Lord hath the greateſt care of his people, of his Church: himſelf accounts it no diſhonor to be the Huſbandman, as he is ſaid to be in John 15. and in Iſa. 27. 3. you have a moſt admirable expreſſion of Gods taking care of his Church, as his Vine. I the Lord do keep it: I will water it every moment, leſt any hurt it, I will keep it night and day. I will keep it and I will water it, and every moment leſt any hurt it, I will keep it (again) night and day. And this is the Vinyard that he ſpeaks of in the beginning of p. 301this Chapter, and it was the Vinyard that brought out red Wine, the beſt ſort of Wine. Thoſe that bring forth the beſt ſort of Wine ſhall have the beſt of Gods care and charge and protection over them.

Fourthly, The Vine it is the moſt depending creature in the world, it is not able to under-prop its ſelf, but muſt have props more than other Plants,the ſtrings in the Vine and therefore Nature hath given unto it ſtrings by which it catches hold upon any thing next it: And ſo the Church, the Church is weak in its ſelf, and is the moſt depending thing in the world, depends upon its props that God affords unto it; you have an excellent place to ſet out that in Iſa. 27. 2, 3. ver. there the holy Ghoſt ſpeaks of a Vinyard of red Wine, and in the 4. verſe,Iſa▪ 27. 2, 3Isa 27:2Isa 27:3 Fury is not in me; which ſhews that there ſhould come a kind of great ſtorm and tempeſt, but he would not have his People to be diſcouraged. Fury is not in me. And then in the 5. verſe, Let him take hold of my ſtrength, that he may make peace with me, and he ſhall make his peace with me. explained.Let him take hold of my ſtrength; that is, ſpeaking to his Church as a Vine, in the time when my fury is abroad, yet do you like the Vine, which catches hold upon a pole, and there under-props its ſelf, ſo let him take hold of my power, let him act faith upon my power in time of ſtorms and tempeſts and he ſhall make peace, though he hath never ſo much trouble abroad in the world with others, yet he may, he ſhall have peace with me. That's the nature of the Vine to catch hold upon that which is next it, and eſpecially in time of ſtorms, when the ſtrongeſt Oaks are rent in pieces, yet the Vine catching hold upon the props it hath, reſts there.

Fifthly, If it be not fruitful, it is the moſt unprofitableſt thing in the world.Ezek. 15. 2Ezek 15:2 I ſuppoſe you know that place in Ezek. 15. 2. What is the Vine-tree more than any tree, or than a branch which is among the trees of the Forreſt? Shall wood be taken thereof to do any work, or will men take a pin of it to hang any veſſel thereon? Behold, it ſhall be caſt into the fire for fewel; It p. 302is not meet for any work, the Vine is meet for nothing, not to make a pin if it be not fruitful. And no people in the world are ſo unprofitable as Profeſſors of Religion if they bring not forth the fruit of godlineſs, and the world may be rid of them better than any people elſe if they bring not forth their fruit unto God.

And then further in the ſixt place, A Vine is the moſt ſpreading plant that is, that ſpreads larger than other plants, and fills a great deal of room with the ſpreading of the branches of it, and ſo you have the Promiſe of the Church in Iſa. 27. 6. Iſa. 27. 6.Isa 27:6Iſrael ſhall bloſſom and bud, and fill the face of the world with fruit.

And then laſtly, The Vine is the moſt tender, ſoft plant, and it is the Emblem of peace, the ſitting under our Vines, it is to ſet forth Peace. And ſo the People of God they ſhould be of tender ſoft ſpirits, not like the Bramble, nor the Thorn full of pricks, if we ſit under Thorns and Brambles we may be prick'd with them; but ſitting under the Vine there is nothing but ſweetneſs and delightfulneſs there: Iſrael is a Vine; yea but he is an empty Vine. The word in the Original is a Participle, an emptying Vine, and yet the ſenſe will come much to one, an Empty Vine, or an Emptying Vine: foreignthat is, Though there be much coſt beſtowed upon Ephraim, ſo as he might be fruitful,Expoſ. yet he makes himſelf empty.

This ſhews how he comes to be an empty Vine; not becauſe Gods mercy is ſcant to him, but he makes himſelf ſo by his ſin, what juyce & moiſture he hath he doth empty it forth into other things, and ſo is empty.

Iſrael was a Vine full of cluſters, refreſhing God himſelf, as you heard in the ninth Chapter, that he was to the Lord as Grapes in the Wilderneſs, as a Vine that did bring forth Grapes in the Wilderneſs, that was ſo ſweet to a weary and thirſty traveller. Iſrael was once ſuch a one, yea, but now he is come to be an empty Vine, though he grows in the Vinyard of God, and not in the Wilderneſs.

p. 303Empty] and no mervail,Chap. 9. the laſt V. for as you have heard in the latter end of the former Chapter, he would not hearken to the Lord, he would not hear the Word of the Lord, the Lord threatens to caſt him away, becauſe he hearkened not to him,Verbū tanquam foecunda pluvia, ſine verbo, nulli poſſunt veri fructus. from whence Luther hath this Note, The Word is like a fruitful rain, there can no true fruit be without the Word, thoſe that will not hearken to the Word, no mervail though they be empty, it is the Word that makes fruitful, it is that that is as the fruitful rain: Thoſe that leave and forſake the Word, obſerve them how fruitleſs they are, what empty ſpirits they have;Luther. many that heretofore were forward in hearing the Word, and loved it, the Word was delightful to them, Oh! then they were fruitful; but ſince they have been taken off from the Word, converſe with them now and you ſhall find their ſpirits empty, and their lives empty;Wil-worſhippers empty. and there's no men in the world ſo empty as thoſe that would worſhip God in another way than the Word appoints, men that would think to worſhip God after their own fancies, and waies, Oh! how empty are they in all their Worſhip they tender up to God?

But the main Note and Obſervation is,Obſ. 1. That emptineſs in thoſe that profeſs themſelves to be Gods People, is a very great evil. Oh! it is a great charge upon thoſe that grow in Gods Vinyard, that profeſs themſelves to be Gods, to be charged with this, That they are empty, an empty Vine. When we would ſpeak of a man contemptuouſly, as one that hath no natural or aquiſite excellency in him, we ſay ſuch a one is an empty,Mat. 5. 22 Racha explained.Matt 5:22 or a ſlight fellow; and that's the meaning of the word that you have in Mat. 5. 22. Whoſoever calls his Brother, Racha, ſhall be in danger of the counſel; the word Racha, it is empty, it is as much as if he ſhould call his Brother an empty fellow, for that's the ſignification of the word Empty. Iam. 2. 20 foreign.Jas 2:20And in Jam. 2. 20. Knoweſt thou not, O vain man, that faith without works is dead? The words▪ are, Oh empty man, knoweſt thou not, O empty man, that faith without p. 304works are dead? There's many that keeps a great deal of noiſe of Faith, and of Gods free-Grace, and yet are extream empty men and underſtand little of the true excellency of the Covenant of Grace;ſome Antinomians. Knoweſt thou not, O empty man, that Faith without Works is dead? Speak as much as thou wilt of Faith and Gods Grace, yet if there be no Works, thou art an empty man. Nature will not endure emptineſs; ſome of the Phyloſophers have ſaid, that the world would rather be diſſolved than there ſhould be any vacuity;vacum non datur. creatures will move contrary to their nature rather than they will ſuffer a vacuity. Certainly an emptineſs in the ſouls of Gods people, it is the worſt emptineſs that is in the world:Reaſons. For,

Firſt, It is the moſt unnatural thing for a Vine to be empty.

And ſecondly, For the Saints to be empty, they are a diſhonor to their Root that they do profeſs they are upon: Chriſt he hath all the fulneſs of the God-head in him, And of his Fulneſs we are to receive Grace for Grace: To grow upon him, upon ſuch a root and yet to be empty, Oh! what a diſhonor is this to Jeſus Chriſt!

Thirdly, This fruſtrates the Lord of all the care, and coſt, and charge that he is about, if thou wert another plant that grew in the wilderneſs it were not much, but a Vine, and one in Gods Vinyard, and yet fruitleſs, Oh this is a ſore evil! Fourthly, There's no bleſſing upon thy ſoul if thou beeſt an empty Vine in Iſa. 65. 8. Iſa. 65. 8.Isa 65:8As the new Wine is found in the cluſter, and one ſaith, Deſtroy it not, for a bleſſing is in it. If there be Wine in the cluſter, then a bleſſing is found in it, but otherwiſe deſtroy it. No bleſſing is found in thoſe that are of empty ſpirits.

Fiftly, If there be grace, it is the Divine Nature its ſelf, and cannot that bear fruit? It is an evil in a Vine to have but a little moiſture, to ſhoot forth in leaves and bear no fruit; yea but what is that unto Grace that is the Divine Nature its ſelf, the moſt glorious thing in the world? p. 305Therefore for Chriſtians to be without fruit is an exceeding great evil, Doeſt thou know what fruit is? One gracious action that comes from the ſap of the Root that is in Chriſt, it is more worth than Heaven and Earth; any one gracious Act (I ſay) it is more worth than Heaven and Earth, Oh the fruit of the Saints is fruit to eternity, and to be without this fruit muſt needs be a great evil, thoſe that are empty and without fruit (you know) they are ſaid in John 15. to be but as branches,Ioh. 15. 6. foreign.John 15:6 not branches, they that bear no fruit are ſaid to be but as a branch, and then ſuch a branch as muſt be cut off, God will cut them off, cut off thoſe branches,explained. he will cut them off from their profeſſion and ſuffer them to fall ſo as they ſhal not continue in their eternal profeſſion, and they ſhall wither, he will curſe their very common gifts that they have.

6. Oh! how many that heretofore ſeemed to flouriſh, yet but leaves, and bearing no fruit, now their leaves are gon too, and their common gifts are taken away from them, and not only withered, but ſhall be caſt away, caſt away from God, and out of the hearts of the Saints, and men ſhall gather them, the men of the world they ſhall catch them, and ſo they ſhall joyn with them, and they ſhall make uſe of them, and they ſhall be caſt into the fire and burnt; caſt into the fire, not for a fiery tryal, but caſt into the fire that they may be burned: theſe are the threatnings againſt thoſe that bear no fruit.Phil. 1. 11Phil 1:11 It is the glory of Gods People,Eph. 5. 18Eph 5:18 to be filled with the fruits of Righteouſneſs, Phil. 1. 11. To be filled with the Spirit, Epheſ. 5. 18. Yea, to be filled with all the fulneſs of God, Cap. 3. 19Epheſ. 3. 19. So it is expected of the Saints, that they ſhould be filled with al the fulneſs of God: Oh! how contrary is this to emptying? And ſurely fil'd the Saints ſhould be with fruit, becauſe they are the very fulneſs of Chriſt, the fulneſs of him that fills all in all: In Epheſ. 1. laſt verſe,Cap. 1. ult. the Church is ſaid, to be the fulneſs of Jeſus Chriſt himſelf; And ſhall the Church be an empty Vine, when as it is the very fulneſs of Him that fils al in al?

p. 3067. An empty ſpirit is fit for the Devil to come to poſſeſs; Mat. 12. 24. he found his place empty, and then he comes in: where the Devil ſees an empty ſpirit, there's a fit place for him to come. It is an evil thing for you to grow upon Gods ground and to cumber it, to cumber any part of Gods ground; it may be if thou wert gon, there might be another in thy family, or place, that might bring forth fruit to God; but thou hindereſt, God might have more Rent (as I may ſo ſay) for all his poſſeſſions in the world, the great Rent is, the fruit that the Church brings forth; in Cant. 8. 11. it is ſaid,Caut. 8. 11 that Solomon let out his Vineyard, and it brought him in a thouſand pieces of Silver for the fruit of it. And God he lets out his Vinyard, and his Rent (I ſay) it is the fruit that the Saints bring forth to him; What glory hath God in the world, if thoſe that profeſs themſelves to be his people ſhould be empty?

8. God doth not let us sit under empty Vines; our Vines they have bin fruitful Vines, ſhall we then be empty Vines our ſelves?

9. The Lord hath juſtly ſtruck this Vine here in England, and our Vine bleeds; it bleeds, and is in danger to bleed to death, and what though it doth, it hath brought forth little fruit, and therefore it's juſt with God that he ſhould let this Vine even bleed now to death.

10. According to the greatneſs of the opportunities that any man hath, or any ſociety of men, ſo is the greatneſs of the evil of emptineſs: Oh! now to be empty, when God puts great opportunities of great ſervice into our hands, now to be empty when God expects great ſervices, Oh! it is the moſt vile thing of all. Oh my brethren, that we were but ſenſible of this.

But if this be an evil thing to be empty,Uſe. 1. than what is it to bring forth the Grapes of Sodom, and the Cluſters of Gomorrah? to bring forth the Wine of the Gall of Aſps, wild Grapes? And yet a great deal of ſuch fruit there hath been brought forth; And truly the fruit that moſt men have p. 307brought forth now, they are wild Grapes at the beſt. If men do any thing, yet they do ſo mingle the vanity of prid, the ſowreneſs of their own ſpirits, the rigedneſs of their own nature with what they do, that all is but ſowr before God.

Well,Uſe. 2. To conclude this, about the emptineſs of the Vine: Oh! let us prize fruitfulneſs more, and ſay as the Vine that is brought in,Iudg. 9.Judg 9 in the 9^th of Judges, Shall I leave my Wine which cheereth God and man, and go and reign over you? Oh ſo, Shall we leave our fruitfulneſs upon any earthly advantage in the world? Let us account it a greater advantage to bring forth much fruit to the glory of God, than to glory in any earthly advantage: No matter what becomes of us, ſo we may be but fruitful; though God dung us, though he caſt all the filth and reproaches in the world upon us, yet if God will make this but cauſe us to be fruitful, it is no great matter.

But further from the manner of the Phraſe.

Iſrael is a Vine emptying its ſelf.

That is an aggravation of emptineſs when we empty our ſelves, when God is not wanting to us in means, but we are the Cauſe of it. And what is the cauſe of emptineſs, but the emptying out our ſtrength and ſpirits to our luſts and the world? No mervail though we have no fruit for God, and ſtrength in his ſervice, when we let out all to other things.

And the old Latin here turns it,Vitis frondoſa vulg. foreign. bonos habens palmitis. 70. A leavie vine. And the Seventy they have it, A Vine that brings forth goodly branches: And yet it's ſaid here empty, that is, all the ſtrength and juyce of it is let out in the goodlineſs of the branches and leaves. Oh! ſo, many Profeſſors in theſe daies they empty out all their ſtrength that they have and all their parts meerly into leaves, and have goodly branches, make goodly outward profeſſion,Worldly Profeſſors. and goodly words they give, and p. 308will ſpeak much of Religion, but nothing but leaves, nothing but words all this while.

Pliny in his 17. Book and 22. Chapter,Plin. lib. 17. cap. 22 ſaith of Vines, that it is fit (at leaſt for two years together after their planting) that they ſhould be cut down to the very ground, that they may not ſprout out in leaves, and ſo to loſe their juyce and ſtrength at the root.Yong Profeſſors ſhold be kept down. And truly this is that that hath loſt the hopeful beginnings of many yong people in theſe times, they have preſently ſprouted out into leaves; for never was there a more hopeful time of yong people than at the beginning of this Parliament, and no greater encouragement was there than from them at that time, (I will not ſay it is wholly loſt,) but Oh! how many of them that began to underſtand the waies of God, hath let out all their ſtrength in leaves, and conteſts, and diſputes, and wranglings, and ſtrange kind of opinions, and little fruit is come of any thing? Nay, there is little ſavor at all in their ſpirits; Oh! how happy had it been if ſo be that God had kept them down in a work of humiliation to the very ground for a yeer or two together?The benefit of thorough humiliation. Now that's a thing that is altogether laid aſide, any work of humiliation, but preſently they ſprout out into leaves. My Brethren, whatſoever may be ſaid, or whatſoevee heretofore hath ſeem'd to be preached [to the contrary] yet certainly if rightly underſtood hath been but the ſame things that muſt of neceſſity be acknowledged; we do not preſs Humiliation as the Condition of the Covenant of Grace, we look not at it ſo,How Humiliation ſhonld be preached. but Humiliation keeps the ſpirits of men low, and empties them of themſelves, and keeps them down, (I ſay) this is that which would have made them a great deal more fruitful, and they could not have run up as meer leaves, and their ſtrength ſpent: and ſo, how many of them are fallen off again, not only to be ſlight and vain, but to be wicked and ungodly, and quite naught, becauſe they were not kept down low for a while, but God ordering things that they ſhould live in times of liberty, Oh! how luxurious p. 309have they grown that way?A dangerous thing for yong profeſſors to be in times of Liberty. When God lets a people grow rank and prunes them not, they quickly grow barren. We had never ſo many rank Chriſtians as we have at this day that grow out in luxurious branches, and they think they have over-topt all, becauſe they can talk more than others do, when as there are ſome poor Chriſtians that grow low to the ground, and when they get a little comfort it is gone away from them preſently,Low Chriſtians. and they walk humbly before God, and no body takes notice of them, but are deſpiſed and contemned, O! theſe will grow and be delightful to the pallate of God, when ſuch rank profeſſors as theſe ſhall wither and be caſt out. The pruned Vines bring forth the beſt fruit; and therefore that's obſervable:Iſa. 5. compared with chap. 27. explained.Isa 5 compare Iſa. 5. with the 27. there's a Note very obſervable: In the 5. Chapter, God complains of his Vinyard, that he lookt for Grapes, and they brought forth wild Grapes; but there the Prophet ſpeaks of the time before the Captivity: but in the 27. Chapter there is a Scripture that ſeems to refer to the times after the Captivity, and there the Vinyard of God is ſaid to be a Vinyard of red Wine, and God ſpeaks much unto it what it ſhould be after the time of the Captivity, it ſhould bring forth the beſt kind of Wine, for then God prun'd it; they thought that God would come in a furious manner upon them, no (ſaith he) Fury is not in me, but this is all the fruit, to purge away their ſin. The Vines that are prun'd bring forth the beſt and the moſt fruit.

But I find other Interpreters upon this text,Expoſ. 2. [Iſrael is an empty Vine;] Vitis ſpoliala, direpta.They turn it thus: Is a ſpoiled Vine. And Luther refers it to the emptying of the abundance of her riches and proſperity; Indeed theſe two go together, Emptineſs of fruit,Luther. and being emptied of our comforts and proſperity, to be ſpoiled: Iſrael hath ſpoiled her ſelf, and I have for her ſins let the ſpoilers come among them, and ſo hath emptied her of all her good; even while ſhe enjoyed her outward proſperity, ſhe was emptied of the bleſſing p. 310of God upon her; but after the Lord emptied her even of all her outward good too.

And that's the Note from thence:Obſ. That ſin will empty a Land of all the bleſſings God hath beſtowed, or empty a family, or perſon: Sin is an emptying thing, ſin empties Lands, and Families,Iſa. 34. 11Isa 34:11 and perſons of all their outward comforts, in Iſa. 4. 11. there God threatens the Line of confuſion, and the Stones of emptineſs for ſin; and Oh! how hath it emptied many parts of our Land?Applied to England. how hath ſin emptied us? what empty houſes are there in many places? houſes that were wont in every room of them to be fill'd with furniture ſo brave and gliſtering, now the Owners come into their houſes and look upon the bare walls and ſee them empty of all the rich furniture that was in them; Oh! what empty cheſts, that were fill'd with ſuch brave cloaths heretofore, now they are broken to pieces, and thoſe places that were fill'd with diet and plenty are now empty; Barns empty, Purſes empty, and Bellies empty, and the Veins of men emptied even of their very blood; Oh! how are we a ſpoiled Vine now at this day! the Vine that a while ſince was ſo delightful to God and man, and ſo glorious even in the eſteem of all round about us, yet Oh now! now hath the Lord ſent his emptiers to empty us;Nah. 2. 2.Nah 2:2 as in Nahum. 2. 2. The Lord hath turned away the excellency of Jacob, as the excellency of Iſrael: for the emptiers have emptied them out, and marred their Vine brances. This text is fulfilled towards many parts of this Kingdom at this day.

An empty Vine, and brings forth fruit to her ſelf.

This is very ſtrange, Empty, and yet bring forth fruit; If ſhe brings forth fruit,Expoſ. how empty? Yes, it may very well ſtand together, ſhe brings forth fruit to her ſelf, but ſhe is empty in regard of any fruit ſhe brings forth to me, but yet ſhe hath juyce and ſap enough, to bring forth fruit to her ſelf. Oh! how many people that are barren towards p. 311God, and have no abilities to do any thing for God, but when they come to themſelves to do any thing, Oh how active and ſtirring are they? but when you put them upon any duty for God then they are weak and unable, & the like: but if it was in a matter that concern'd themſelves there they have ſpirit enough & to much a great deal; If parents have children that ſin againſt God,Parents. they are not ſenſible at all, but if they do any thing againſt themſelves, Oh! how do their ſpirits riſe, and what rage is there in the family? The truth is, were our hearts as they ſhould be, if we have no ſtrength for God we ſhould have none for our ſelves, yea, we would even reaſon ſo, when as we complain, Oh! that we are weak in our memories, and are not able to reſiſt temptation, and we can do nothing for God, we ſhould take a holy revenge upon our ſelves and ſay, Certainly if I can do nothing for God, I will do nothing for my ſelf neither, If I cannot rejoyce in God I will not rejoyce in my ſelf, and if I cannot take care for God I will not take care for my ſelf; to be barren to God and fruitful to our ſelves, this is a great diſproportion.

He bringeth forth fruit to himſelf.

The old Latin is,Fructus adaequatus eſt …. even like himſelf, ſo they turn it, he brings forth fruit like to himſelf.

Men of baſe principles will do baſe things, Obſ.corrupt hearts will have corrupt waies. An ingenuous ſpirit ſometimes wonders to ſee the waies of many men ſo baſe and vile as they are,Applied to England. men imployed in publick imployment that have opportunity to do God a great deal of ſervice and when it comes to it, how ſordidly and baſely do they carry themſelves, not caring what becomes of the publick good, of God, and Kingdoms, and Churches, ſo be it they may ſcrape but a little to themſelves? Yea, but do not wonder, it is fruit ſuitable to themſelves, they are men of baſe ſpirits, of baſe corrupt principles, and therefore they bring p. 312bring forth fruit like themſelves, fruit like the ſtock that they are on.ſimile▪ And ſo many times children are like their parents, their parents are wicked, and they wicked accordingly. Like an Imp or Branch of ſuch a ſtock, ſuch are the fruits of many.

But he brings forth fruit to himſelf.

That is,Expoſ. in all that he doth he aims at himſelf, he hath regard to his own ends, to fetch about his own deſigns, to bring his own plots to an iſſue, and all muſt be ſubſervient to ſome deſign that he drives on; Ephraim had many deſigns and plots that they drove on to make themſelves to be rich, and all their ſtrength, and what they were able to do it was for nothing but to be ſubſervient to their own deſigns:Zach. 7. 5, 6.Zech 7:5Zech 7:6 It was ſaid of Judah in their Captivity, in Zach. 7. 5, 6. They did faſt, and eat, and drink to themſelves; all that was done it was nothing but to themſelves; whereas the fruit that they ſhould have brought forth, it ſhould have been to God, and not to themſelves: There is a very ſweet place for that in Cant. 7. 13. Song. 7. 13▪Song 7:13At our gates are all manner of pleaſant fruits new and old, which I have laid up for thee, O my beloved. Thus ſhould every gracious heart ſay, and eſpecially he ſhould ſay ſo then when God makes your hearts moſt fruitful with pleaſant fruit new and old; Have ye at any time found your hearts moſt enlarged to God,How to uſe …ur enlargments in duties. and you could melt towards God, and had full expreſſions in the preſence of God, and acting of your graces? Take heed now that this pleaſant and ſweet fruit that you have, that is new from God, and your old experiences that you have had heretofore of Gods goodneſs, let not corruption reap that that God hath ſown, you know it is a Curſe that one ſhould ſow and another reap; it is God that ſows, and ſhall the fleſh reap now? and ſhall the Devil reap? Oh! let not theſe ſweet fruits, eſpecially the fruit of enlargement in prayer, and the fruit of abilities to do God ſervice in any publick work, Oh! take heed that this be not for your ſelves, do not you take in the glory to p. 313your ſelves, Oh! but let this fruit be for your beloved; at any time when you find your hearts moſt fruitful, graces moſt fully exerciſed, Oh think thus, I will lay up this for my beloved, I will lay the experiences of the goodneſs of God unto me that may …it me to glorifie God more than heretofore. Oh that's ſweet indeed, when God comes in with fruit,Song. 8. 11 12. illuſtrated,Song 8:11 and we lay it up for our beloved; God he is to have all our fruit: you ſhall obſerve in Cant. 8. that Solomon let out his Vinyard, and m…rk, in letting out his Vinyard, he muſt have a thouſand pieces of ſilver, and the Husbandmen muſt have two hundred: if God doth afford to us ſome wages for what we do, let not us take the greater part unto our ſelves, let Solomon have the thouſand, and let us be contented if we may have two hundred; but ordinarily we take the greater ſum, and return the leſs to God in any fruit:Verſ. 12. but if you obſerve the 12. verſe, the difference between Solomons Vinyard, and Chriſts Vinyard, Solomon let out his Vinyard, But my Vinyard, which is mine: and there is noted this difference, That Jeſus Chriſt he takes the care of his own Vinyard, he doth not let it out. And therefore if we have any thing,Applied. we muſt not have it ſo much for our wages as free gift, for Chriſt doth not let out his Vinyard as Solomon did, but he keeps it and dreſſes it himſelf,Iſa 61. 3. explained.Isa 61:3 and therfore it is fit that he ſhould have all the fruit. In Iſa. 61. 3. That they might be called, trees of Righteouſneſs, the Planting of the Lord, that he might be glorified. Such ſhould the Saints be, they ſhould bring forth fruits unto God.Phil. 1. 31▪Phil 1:31 And in Philip. 1. 11. Being filled with the fruits of Righteouſneſs, which are by Jeſus Chriſt, unto the glory and praiſe of God. So ſhould the Saints be, and all the fruits they bear.

But Carnal hearts they aim at themſelves,Carnal hearts. all that they do they act from a principle within themſelves, and no further, and therefore they cannot go beyond themſelves. It's an argument that all thou doeſt hath a principle not higher than ſelf, when thou acteſt for thy ſelf; p. 314whereas the principle that the Saints act by, it is the principle of Grace that comes from Heaven,ſimile [omnia eò, unde. Eccleſ. 1. 7.]Eccl 1:7 and therefore it carries unto heaven, as the water is carried as high as the Fountain from whence it comes. A ſelviſh heart is a narrow heart; but a gracious heart is a heart enlarged, it enlarges its ſelf to infiniteneſs; and that's the property of Grace, though it cannot be infinite, yet it is enlarged to infiniteneſs. Thoſe that work for themſelves, the truth is, they loſe themſelves in their working, and loſe all their fruit; it is thy worſt ſelf that thou aimeſt at; there is a kind of ſelviſhneſs that we may aim at, that is, if we can make God to be our own end, our happineſs, as the Saints do, no men in the world do more for themſelves, than the Saints; yea, but how? becauſe they make more of their own good to be in God than themſelves, and they make themſelves to be more in God than in themſelves, and therefore they have themſelves more than any, but they have themſelves in God; and no men looſes themſelves more than thoſe that ſeek themſelves moſt: He that will loſe his life, ſhall ſave it; thoſe that will aim at themſelves, what is that, but a little money, and credit, and eſteem of men? Oh poor baſe, vile heart, haſt thou nothing elſe but this, when as all the Glory that is in God Himſelf may be thy portion, and thy ſelf may be in it, that if God Himſelf be happy, thou maieſt be happy, becauſe God Himſelf may come to be thy portion; and is not that a better ſelf to be emptied into God? but therein thou dareſt not truſt God, nor thy ſelf to empty thy ſelf into God, but certainly that is the way to enjoy thy ſelf.Phil. 2. 21Phil 2:21 Every man cares for his own (ſaith the Apoſtle,) but no man for the things of Jeſus Chriſt. Oh! this ſelviſhneſs it is vile at all times, but never ſo vile as at this time, for men to look and aim at themſelves, eſpecially for men that are in publick places, now to be ſelviſh is the moſt abominable and the moſt fooliſh thing in the world:ſimile for Mariners in the time of a calm then they may look to their ſeveral Cabins, but in the time of a ſtorm, then to be p. 315painting and making fine their Cabins, how do they deſerve to be pull'd out by the ears, and to be caſt into the Sea, that ſhall then be looking to their own Cabins? What is your joy more than the joy of others? and what are you that you muſt have eaſe and content more than others? In ſuch times as theſe are if ever God calls us to be emptied from our ſelves, certainly it is in ſuch times as theſe are.

But the main Note is,Obſ. That it's all one to be an empty Chriſtian, and to bring forth fruit to themſelves. Men think that which they bring forth to themſelves is cleer gain; but this is an infinite miſtake, for that which is for thy ſelf is loſt, and that which is for God is gain'd. Profeſſors that are ſelviſh are empty. Many of you complain of emptineſs and unfruitfulneſs,Why Profeſſors are empty. here's the reaſon; You are ſo ſelviſh, that prayer is an empty prayer though never ſo full of words and excellent expreſſions whoſe end is ſelf, many of the Saints in joyning with ſuch they find their prayers to be ſuch though there be excellent words, becauſe they ſee ſelviſhneſs, men that aim at ſelviſhneſs they had need be cunning to keep it from being ſeen, let ſelf be ſeen in a duty though it be never ſo glorious outwardly yet it is loathſom in the eyes of the very Saints;Prayer. let but a man appear to affected with himſelf in what he doth, with the tone of his voice, or carriage, or geſture, any thing affected, we know how abominable it is in the eyes of all; And ſo for Sermons,Preaching▪ where they are ſelviſh, certainly they are empty things; and ſo I might inſtance in every other thing that men do, the fulneſs of the Spirit in a PRAYER, or SERMON,what is the fulneſs of a duty. or any other Duty, it is the ſeeking to lift up the NAME of the Bleſſed GOD in the duty, that's the fulneſs of it; many that are of weak parts, very poor abilities to exerciſe themſelves, yet their hearts being upon God in a duty, Oh!Weak prayer may be ſtrong. there's a fulneſs in that duty, there's more in that weak expreſſion, in their ſighs and groans than in all the eloquence of your empty hypocrits, p. 316they not being fill'd with the Will of God:Coloſ. 4. 12.Col 4:12 in Coloſ. 4. 12. it is in your books, That you may ſtand compleat in all the Will of God; foreign.but it is, being fill'd with the will of God; if thou wouldeſt have a fulneſs in what thou doeſt, a fulneſs in a Prayer, a fulneſs in thy Service, in any thing thou doeſt, be fil'd with the Will of God, and not with thy ſelf-ends.ſimile. You know empty veſſels will break when you ſet them at the fire, and ſo will ſelviſh ſpirits, thoſe that are ſelviſh they quickly grow empty. You that are Merchants, if you have Factors abroad that trade for themſelves, they ſeldom do any great matters for their Maſters; I have known Merchants that have been chary of that, for their men to be trading for themſelves. And God doth not love to ſee us trading for our ſelves, but only as we trade for him, and ſo account that to be for our ſelves. And here is an evident demonſtration that your ſelviſhneſs will make you empty for God;why Chriſtians complain of empty duties. how many are there that complain of emptineſs? Oh! they cannot do this, and they cannot do that, why? becauſe except they find comfort, and that coming in which they aim at, they have no mind to any duty, they go to prayer, and ſtrive to pray, and they come away and ſay, Oh! the empty prayers that we make; but what is the reaſon that you cannot pray as you would? you have no heart to pray, if you would have enlargement in prayer, and preſent anſwer of your prayer to get what you would have, Oh! then your hearts would be much let out in prayer, and then you would have a mind to pray; but now though it be your duty to pray, becauſe you ſhall tender up the worſhip that a creature owes to God, that is no argument that puts you upon prayer, ſo it appears that it is ſelviſhneſs that appears in prayer;Try this experimēt but now trie this way, trie this way but to get above your ſelves once, and be emptied of your ſelves, and look with a more ſingle eye to God when you go to prayer, let this be the great motive, O Lord, this is that Worſhip that I as a Creature owe to thee, and the ſtrength of my body and p. 317ſoul is due to thee, and I let out what I can, though I have not enlargements and comforts, though I feel not that I get by duty to my ſelf, yet in obedience to thee, and that I might lift up thy Name, and that I might worſhip thee, I am reſolved to go on in ſuch duties as thou requireſt of me; trie but this way, and ſee whether you will not grow more fruitful in prayer than you did before.Expoſ. 3. Pareus

But to paſs that, I find that ſome turn the words thus, (as Pareus) An empty Vine he is, although he treaſure up fruit unto himſelf: and ſo we may underſtand emptineſs by that word that I have opened to you, a ſpoiled Vine, he is a ſpoiled Vine, and he is emptied of all his proſperity, and riches, and glory, that he had, although he ſeeks to treaſure up unto himſelf. And indeed in ſuch a kind of reading there is a very profitable Note.

They ſeek to treaſure and enrich themſelves, to lay up and provide for themſelves now, that they may have ſtore by them come what will come, but this will not do ſaith God, Iſrael muſt be a ſpoiled empty Vine for all this.

Now that's the Note or Meditation hence,Obſ. That when God is ſpoiling and emptying a Nation, it is a vain thing for men to think to provide for themſelves: This certainly is not the time when God is ſpoiling and emptying of a Nation, or other parts of the Kingdom for men to have their thoughts now to ſcrape an eſtate to themſelves and get even from the evils of the times to enrich themſelves,Thoſe that gaine by theſe times noted for by Places and by Offices to enrich themſelves, certainly there can be little honor in ſuch an eſtate, or little comfort: It is the frame and guize of a vile ſpirit to think of enriching of themſelves in ſuch times as theſe are, certainly it muſt needs be a very low ſpirit that minds the enriching of its ſelf in ſuch times as theſe are;unleſs by ſom extraordinary providence or eminent ſervice. what God may caſt men in by extraordinary providence at any time we ſpeak not of that, or by ſome eminent ſervice; but certainly if it ſhall prove that God in his mercy ſhall put an end to ſuch times as theſe are, when p. 318men ſhall prove to be rich after this ſtorm is over, that had not ſome eminent providence of God to caſt it upon them but only in his ordinary way, (I ſay) whoſoever ſhould appear to be rich after theſe times, it will be little honor to him, or his poſterity, it will be the moſt diſhonorable riches that ever was in the world. In Jer. 45. 4. ſaith the Lord to Baruch there (he was a good man and yet much over ſeen in this) Behold, Ier. 45. 4.Jer 45:4that which I have built, will I break down, and that which I have planted, will I pluck up, even this whol Land. And ſeekeſt thou great things for thy ſelf, ſeek them not. I am breaking down that which I have built, and plucking up what I have planted,Act. 8. 20.Acts 8:20 And doeſt thou ſeek great things for thy ſelf? ſeek them not. In Acts, 8. 20. ſaith Peter to Symon Magus, Thy money periſh with thee. So may I ſay to many, is this a time for men to treaſure to themſelves, for men to have their chief care now to gain riches? Oh!Some make advantage …f the troubles of the times. it is juſt with God to ſay to thee, Thy riches periſh with thee; whoſoever now will make it his chief care, and think now it is a time of trouble, and now I may gain thus and thus, and it will not appear; (I ſay) thoſe that ſhall make this to be their care now, to take advantage of theſe times to treaſure up to themſelves, juſt were it with God to ſay of them and their riches, Thy money and thy riches periſh with thee. It follows.

According to the multitude of his fruit, he hath encreaſed the Altars: according to the goodneſs of his Land, they have made goodly Images.

Here you have the unthankfulneſs of Ephraim; Expoſ.you have had his barrenneſs, and ſelviſhneſs, in the two former expreſſions, and now here his unthankfulneſs: The Devil he loves to have ſuperſtitious and Idolatrous people have good Lands, and good Poſſeſſions, that he might be ſerved accordingly; Idolaters ſerve their Idols according to their Lands and Poſſeſſions that they have, According p. 319to the multitude of his fruit, were the multitude of his Altars. And certainly it is a great reaſon why all the Papiſts are ſo deſirous to get England, and contribute ſo much that they might but get into England, and get Poſſeſſion here, for there is no place that they have, where they ſhould have more goodly Images, and more brave things than they ſhould here in England, the fruitfulneſs of this Land is that which makes it to be ſuch a ſuit to the Antichriſtian party, and to the Devil, he thinks that might the Popiſh party get here, Oh! the brave things that I ſhould have here; I began to have fine Altars, but if they ſhould begin to have poſſeſſion of all the riches in the Land, then Oh what golden Monuments ſhould I have? we began to have great charges to be laid out upon Temples (as they call'd them) but certainly if they ſhould prevail now, you ſhould have them build them up to the very skies, ſuch Pinacles and glorious things there would be, for the Land is a great deal more fruitful and goodly than it was heretofore, it is improved mightily now; what brave buildings were there in our Fore-fathers time, witneſs theſe that we have neer us, Weſtminſter, and Pauls, and the like. I remember Latimer in one of his Sermons before the King tells of his Father which was a man that kept good hoſpitality,Latimer and kept a Horſe for the King, and yet the portion that he gave with his Daughter was ſome five pounds. So I ſay, if that men were ſo poor and mean in former times, yet what brave things did ſuperſtition do, certainly if the ſuperſtitious party ſhould have the poſſeſſion of the Land there would be brave things done; and therefore the Devil ſeeing that, ſtrives to bring it into their power.

To make Gods bleſſings to be the Means and the Encreaſe of our wickedneſs, Obſ.that is an abominable thing; To encreaſe our ſins according to the encreaſe of Gods bleſſings. How many may be charged with this, That when they were of low and mean eſtates then God had more ſervice from them,Applyed. than he hath now they are of higher eſtates? the higher p. 320they are raiſed in their Eſtates, the lower they are in the Work of God:ſimile. As it is obſerved of men that grow very fat, they have ſo much the leſs blood. And …o the fatter men are in their Eſtates, many times the leſs blood and life, and leſs ſpirits they have for God.

Certainly this is againſt the ingenuity of a Chriſtian to be leſs for God when he hath moſt from Him,Reaſ. 1. when his own turn is ſerved, then to turn his back from the Author of all his good, nay it is againſt a main Chriſtian Principle ſo to do.

This is a main Chriſtian Principle,Reaſ. 2. that the good of an Eſtate conſiſts in this;A Chriſtiā principle. That it gives a large opportunity in proportion to what it is, in proportion to what it is to the ſervice of God. This is a great Chriſtian Principle about Eſtates; an Eſtate either greater or leſſer, affords either a leſſer or greater opportunity for Gods ſervice; upon this principle doth a Chriſtian go in the enjoyment of his Eſtate. Now to be leſs for God, or more for that that is evil, the better his Eſtate is: he goes againſt that great Chriſtian Maxim.

Yea, and it is againſt thy Prayers for a Sanctified uſe of thy ESTATE;Reaſ. 3. Doth God give thee an ESTATE? I hope thou doeſt ſeek that this may be Sanctified: now for thee to do leſs for God, and more for that that is evil by the encreaſe of thy Eſtate, thou doeſt go againſt a Sanctifying Prayer.

But yet the chief point of al I take to be this: Mark here:

They do ACCORDING: (for there lies the very ſtrength of theſe words) ACCORDING to the multitude of his Fruit, and ACCORDING to the goodneſs of his Land, they have made goodly Images.

There is a great deal of elegancy in the words in the Hebrew,foreign ſo that from theſe two expreſſions, According, and According, here is the Note: That the love that Idolaters bear to their Idols, it is proportionable to what abilities they have to p. 321ſhew their love; according to the multitude of their Fruit, and according to the goodneſs of the Land. When Idolaters are low they will yet do what they can, and as they grow up they will do more.

Virgil he hath a very fine expreſſion of the Idolater toward his Idol there: Nunc te marm…r…a pro tempore fecimuis, at tu, ſi foetura gregem ſuppleveris aureus eſto.We now make thee but of Marble, but if ſo be our flock doth encreaſe, and we have as many Lambs as we have Sheep, we will make thee of Gold.

And thus the true worſhipers of God ſhould do in their ſervice to God, that muſt be proportionable; if they be able to beſtow but Marble for the preſent, if God raiſes their Eſtates, their Marble is to be turned into Gold, and not only in regard of their Eſtates,Virg. Egl. 7. but of the Gifts, and Means they have, any Abilities; know that that which God will accept of when thou art low in thy Gifts, and Means, and Parts, it will not ſerve turn when God encreaſes thee in thy Gifts, and Means, and Parts. Have you more than others? Account it your ſhame that it ſhould be ſaid of any in the world, That there is ſuch an one that hath leſs mercies than I, and yet God hath more ſervice from him than he hath from me. There is no proportion between many of your encreaſes for God, and your encreaſes from God. Now you muſt look to the proportion to make it as exact as can be, my encreaſe from God, and my encreaſe for God; Oh! be often parallelling theſe two together, and ſee whether one do not come longer than mother; and be not at reſt, Oh Chriſtian! except thou canſt make thy ends be even: Thoſe who are rich, muſt be rich in good works.1 Tim. 6.1 Tim 6 In 1 Tim. 6. God giveth us richly; therefore be rich in good works. It is not enough for a rich man to give ſixpence, or twelvepence for ſome great ſervice, but he is to be rich in good works, and for releeving diſtreſſed ones, and the maintainance of the Goſpel; he is to be rich in good works,Riches in good works the best wealth. and to account their riches to be as well in their good works as in their eſtates; thou haſt ſo much comings in more than others, thou art rich in that; yea, but p. 322what works goes from thee more than others? art thou rich in that? If we ſhould judg the riches of men and women by their good works, how many rich men would there be accounted very poor? Every man muſt be ſerviceable as God hath bleſſed them,1 Cor. 16. 2.1 Cor 16:2 1 Cor. 16. 2. Oh! this meditation would be of very great uſe to thoſe whoſe eſtates are bleſſed by God; think thus, Is there ſuch a diſtance between what ſervice I do for God, and the ſervice others do, as there is between what I receive from God, and what others receive from God? This Meditation (I ſay) would be very uſeful;A meditation for a rich man. caſt up your accounts thus, Conſider what ſervice doth others for God, and what do I? I do as well as others, I but is there as much diſtance between the ſervice that I do, and the ſervice my poor neighbor doth, as between my eſtate, and his eſtate? you perhaps can look upon poor people carrying Tankards, earning dearly ten pence or twelve pence a day, and you have many hundreds a yeer coming in, now is there as much difference? You would be loth to be in ſuch a condition as thoſe are in, Oh! but is there as much difference between the glory that God hath from you, and the glory that God hath from them? It may be ſome of them when they have been hard at work all day, they get home, and get alone with wife and children and fall a praying, and letting their tears fall down, and bleſſing God for their bread and drink that they have. And perhaps you in your many hundreds a yeer, and many diſhes at your table, are but diſcontented and froward, Oh! conſider, that though God hath raiſed you above others in eſtates, yet you are lower than many others in good works; If a man hath encreaſed his eſtate more than before you ſhall quickly ſee it in his cloaths, and his houſe ſhall be finer than before, his furniture ſhall be finer than before, you ſhall ſee his eſtate raiſed that way; but can you ſee it raiſed in his good works more than before? Oh! that ſuch a man doth more for the ſervice of God than before, more for the relieving of p. 323the wofull neceſſities of his poor Brethren than before: Men are ready if ſo be that men come finer to the Exchange than they did before, they think, What is this man grown richer than he was before? You ſhould (if God doth raiſe your eſtates) make it appear in being forward with good works, in good works that are chargable, as that men may take notice of your riches by your rich works, rather than your rich cloaths; except there be a proportion between our plenty and our proſperity, there is no evidence that our proſperity comes in mercy: but if a proportion, then not only an evidence that our proſperitie comes in merciemercy, but a good addition to the good of our proſperitie. If a Merchant hath his Ship come home and he hath gootten a thouſand pounds by the Voyage, now if God raiſes his heart in a proportionable way to the furtherance of the Goſpel, that is more than ten thouſand pounds; a man would account that well if he hath gotten ſo much and he could imploy it to get ten times ſo much more, think but thus: Thou haſt gotten in thy eſtate by being proportionable in ſervice for God, thou doeſt encreaſe the bleſſing ten fold, thou often thinkeſt of the bleſſing of God in giving thee an eſtate more than before, and others think of it, Oh what a bleſſing ſuch a man hath! yea, but think of the other bleſſing that follows; but hath God given him or her a heart to do a great deal of ſervice; The ſecond bleſſing is the great bleſſing indeed.David. When David had reſt, he preſentlie thinks of building God an houſe, and that proportionable in what God had bleſt him in. And that is very obſervable in the difference of Moſes Altar and Solomons Altar;Moſes's Altar and Solomon's, you know Moſes he was in times of affliction, and his Altar was five cubits long, and three cubits broad; and Solomons was twenty cubits long, and ten broad; Moſes he was low for outwards; Solomon he was high; therefore Moſes was five cubits high, and three broad; and Solomons was twenty cubits long, and ten broad▪ Gods example….God doth proportion his goodneſs to what we do p. 324for him, why ſhould not we proportion our ſervice with what he doth for us? And therefore when God bleſſes any of you in your outward eſtate, it is very good to do ſomwhat preſently, as thus; A man perhaps heretofore had but a little ſtock, and lived in a Pariſh where he had but poor and mean preaching, now God raiſes his eſtate and he would have his houſe better, and his cloaths better, why then ſhould not I have better preaching for my ſoul? And ſo many other wayes, if God hath bleſſed you with good preaching, then help your poor neighbors ſome way or other that the Goſpel may be furthered by Gods bleſſing, and that in a proportionable way.

They make them goodly Images.

There is a very fine elegant paranomaſy, According to their good Lands, foreignſo goodly Images. Now this word that is tranſlated Goodly, it ſignifies alſo Beauty. They that were good Benefactors to their Images, they made their Images beautiful: and it is the ſame word uſed in the ſtory of Jezebel where ſhe is ſaid to tire her head, it is the ſame word that is here for making goodly Images,We ſhould do for Gods lively Image as much as Idolaters do for dead Images, viz. to all men: but eſpecially to the Saints. ſhe made her ſelf a goodly head. Oh how great a ſhame is it to do ſo much for Images, dead Images, & to do ſo little for the Images of God? Shall Idolaters not care for what coſt they beſtow upon their dead Images, and ſhalt thou ſee a man or woman that carries the Image of God with them in a lively way, ſhalt thou ſee them naked, and looking hunger-ſtarved, and looking rufully and miſerably, and wilt thou deny to one that hath the Image of God? Every man hath the Image of God in ſome meaſure, even in wicked men, but eſpecially in thoſe that are godly there it is a renewed Image, there the very Life of God doth appear, the Divine Nature doth appear: And what a charge will this be, when God ſhall bring Idolaters at the day of Judgment againſt thee, that ſhall beſtow ſo much upon their dead Images, p. 325and thou ſhalt let theſe Images of God to ſuffer want ſo as they do? Certainly ſo long as there is any that hath Gods Image upon them that wants, and wants miſerably too, for thee to think of encreaſing thy eſtate now and to be richer than in former times, it muſt needs be very vile.

Goodly Images.

Men are taken with outward ſhews,Obſ. but a ſpiritual heart, the Ordinances of God though they be never ſo plain in their outſide, Oh they are goodly things! A Spiritual heart ſees a goodlineſs in all Gods Ordinances; Carnal hearts they ſee goodlineſs only in their outward bravery, and outward pomp and glory.

And laſtly,Obſ. A Note that Pareus hath: Here we ſee the vain diſtinction that Papiſts make between their Images and Idols; we ſee here they are charged for making goodly Images. It follows;