THE SONG OF THE BELOVED, Concerning his Vineyard. Modulated, and applied, to move men to know and embrace that, which belongeth to their peace, in this their time. By john Carpenter of Norleigh in Devon. jere. 2. 21. I planted thee a noble Vine, and wholly a right seed: How art thou turned then into a bitter, unfruitful, and strange Grape? LONDON Printed by Thomas Creed. 1599 TO THE RIGHT Worshipful Sir john Stawell Knight, in the County of Sommersed, the grace and blessing of God, with all prosperity, in jesus Christ our Lord. THe jews being captived in Babylon (Right worshipful Sir) were not a little sorrowful, not only for their miserable thraldom of body: but also for this, that they could not then, and there exercise themselves in the right service of the true God, as they might sometimes freely have done in the City of jerusalem and land of judah: therefore, when the Babylonians (in their merry mood) required them to sing one of the Songs of Zion: they in their heaviness answered them: How shall we sing the Lords Song in a strange land? howsoever it was delightsome to the Babylonians, now triumphing over those jews, to hear them to sing one of the Songs of Zion: it was (doubtless) no jesse woeful to the jews, to sing the Lords Song, then and there among such as scorned and contemned both them and their holy religion: than it was sometimes loathsome unto those jews, to hear the holy Prophets to sing and modulate such divine Canticles and Songs at home in their own land. But thus did the Lord deal with them in his upright judgements, that for as much as they neither loved, nor delighted in, but altogether loathed and disdained, both the Lords messengers and their holy Songs & divine Sermons, even then, when they had a time of grace and peace, with fit opportunity to hear & sing the same to their own solace and the glory of their God: and therein resembled them that would not dance unto them that piped, and proved like the barren and ungrateful vineyard: therefore a time & place overtook them, where in (they being miserably captived) were thralls unto such, as did (in the like sort) both disdain them, and deride those holy Songs and solaces in the which their souls should take the greatest delight and commodity: neither had they the like peace and opportunity to use and exercise that which they had both neglected and grossly abused in the due time: wherein as their unthankfulness was deciphered towards the Lord God after his manifold benefits on them bestowed: so his judgements laid on them for the same, were likewise expressed and made known. The Lords Prophets foreseeing such things to ensue on that unthankful people, did not omit, nor forbear, to foreshow them thereof, and the same by many Arguments to approve, wishing and admonishing them to accept gratefully, and to use reverently the graces of God's spirit offered them, the which would be for their good; and that the neglect thereof, would surely bring upon them intolerable troubles & woes both of body and mind: the which gentle admonition, when the Prophets perceived, how lightly the jews did regard & loosely observe, it grieved them not a little, howsoever those hard hearted jews could not be moved to lament for themselves, until their days of sorrows came. Hereat jeremy wept bitterly for them, whereof also he made a Book of mournful Songs, entitled, ●s Lamentations. And this Isayah the Prophet perceiving (being now moved by ●e spirit of God in the anguish of his afflicted mind) did not only reprove ● threaten them in his ordinary Sermons, ●ght woeful that they so little regarded ●heir own health▪ but also composed a ●ertaine mournful Song, which he en●tuled, The Song of his Beloved, touching is Vineyard. In the which he depainted ●nd set forth before them, their horrible ●ngratitude towards their God, whom ●hey had moved to sigh and complain ●hereof, and prognosticated their future miseries. And surely, as these Songs were composed and sung unto them for testimonies against them, and to admonish ●hem: so also were they both written & preserved in the holy Register for examples unto us, on whom the ends of ●he world are come; to teach, instruct, ●nd warn us, not only to accept, embrace, and highly regard the Songs of ●he Lord and his divine religion in this our own land and time: but also, to yield unto him the sweet and timely fruits of the same: jest (peradventure) being justly deprived both of this benefit, & of all meet opportunities towards the recovery of this lost treasure, we shall not only desire to see one day of the Son of man, and shall not see it; thirst after that which we neglected & not have it; and long for that which we loathed and not obtain it: but also full longsomly lament the loss of our happiness, and the sense of our miserable condition with those wretched jews. All these things (Right worshipful Sir) when I had deeply weighed, and well compared both this our time, & the people and condition of the same, with that state & condition of the jews (being yet at home in their ownland, then when the Prophet Isayah was moved to sing this heavy Song) I was also moved in that my meditation, ●o renew & modulate the same, though thus simply, yet (as I presume) in right concord & harmony, for the solace, instruction, & admonition of my brethren & countrymen, ●d to publish it under this Title, The ●ong of the Beloved, etc. And this being ●us composed and modulated, I have ●ought it good to dedicated & commend ●hiefly to your Worship, thereby to express my willingness, not only to benett others (though not with silver and ●old, yet with such as I have) but also ●y desire to utter some sparkle of my thankful mind towards your W. whose ancient good will, bonnty & right friendly courtesies extended towards me & ●ine, as I gladly acknowledge & keep ●n grateful memory▪ so would I with all ●y heart endeavour to requited to my pow●r▪ Let it please your W. therefore to take ●his poor present, & to esteem the same according to my good meaning: but ●hiefly after the goodness of the thing it ●elf, being (indeed) the Lord's Song, and ●herfore worthy to be so entitled: & the which being weighed in equal balance, is ●ightly preferred above silver & gold: ●nd is no less comfortable to them that are sorry for the affliction of joseph, an● love the Lord jesus: and therefore ● nothing doubt, but that as your Worship hath uttered your loving affection to the Lord and his truth, by hearing of his word preached, by reading of the Scriptures, by perusing the godly labours of the best learned, and by th● friendly entertaining and defence of hi● Ministers, with other Christian virtues: so ye will gladly accept, embrace● and defend the truth of this excellent Solace of the glory of God, the comfort of the Saints, and the right good service of her royal Majesty, in that high function wherein ye are now placed. An● thus I commend your Worship, wit● my good Lady, to the Lord God, who ever bless you and your family, an● give you all prosperity in Christ Iesu● Your Worship's ready to be used in the Lord. john Carpenter. The Preface to the Reader. THE Lord God, seeing that the house of Israel, and the men of judah, (the which he had chosen, blessed, and beawtified before all the nations of the earth) notwithstanding all his benefits powered forth on them, would neither fear and serve him according to his word, nor yield unto his goodness the pleasant fruits of Godliness: but rather, as Children most ingrateful towards their most loving and dear father, rebelled against the Lord their God, and angered him with their monstrous and manifold abominations: neither by the exhortations, reprehensions, admonitions, threatenings, and often preachings of the Prophets in the Name of the Lord, they could be moved to repent and turn to the Lord: but rather continued wallowing in their sins without repentance, to the high displeasure of God, and their own horrible destruction: he now at the length putteth a Parable in the mouth of his Prophet Isayah, which concerneth the whole matter, and sendeth him therewith to those unthankful children. Again, the Prophet moved by the Spirit of God, considering how little he had prevailed after all his long preachings, prophecies and labours employed and bestowed on them: and how little they esteemed his plain words and ordinary dealing among them, he endeavoureth another way then before he accustomed, and useth another kind of style and vein of speaking. And therefore he saith, that he will now, not prophesy, or preach, or speak, as he was wont to do unto them: but sing a Song: namely, the Song of his Beloved concerning his Vineyard. The which being done, he expoundeth and applieth to the state and condition of the people of Israel and judah, to whom he had proposed the Parable, and of whom he had sung the Song. And by this, he would (if it were possible) move and stir up them, who, as yet, would not be moved by any other ways or means. Now, having taken in hand to modulate this sweet Solace of the Prophet, I mean, the Song of the Beloved concerning his Vineyard, I have thought good, not only to expound, but also to apply the same, observing therein (as near as I could) the method and order of the The division of the matter into three parts, singer thereof: and therefore I have made thereof three general parts, viz. 1. A poem, or a preparation to a Song or Parable. ●. The Song or Parable itself, with the exposition thereof. 3. The Application of the same for instruction and admonition, to this people and time. The first part is made of these words The first part hath five circumstances, or branches. of the Prophet, Isay. 5. vers. 1. Now will I sing unto my Beloved, a Song of my Beloved, concerning his Vineyard. And this part yieldeth to our consideration these five things: viz. 1. The person of the Prophet, being the Actor, whereof there is made one Chapter. Chap. 1. 2. The manner of his dealing with the people, which is in a Song, as Chap. 2. 3. The kind and nature of his Song, which is a Canticle and Parable: as, Chap. 3. 4. The person, to whom he consecrateth the Song: whic● is, to his Beloved, as, Chap. 4. 5. The Title of the Song, which is, Of his Beloved concerning his Vineyard, as, Chap. 5. The second part is made of the words immediately following: viz. My Beloved had a Vineyard in a very fruitful hill, The second part hath 6. branches. etc. unto the end of the sixth verse, and yields these six things to be considered: viz. 1. The great love and mercy of God towards the people of Israel and judah, and thereof are made eight Chapters, as 1. 2. 3. 4. 5. 6. 7. 8. ●. The Lord's expectation of their fruitfulness in good works, and thereof are made two Chapters, as in Chap. 9 and 10. ●. The horrible ingratitude of the people of Israel and judah, yielding the unpleasant fruits of wickedness and sin, as in Chap. 11. and 12. ●. The Lord's appellation to their own guilty consciences: and his request of judgement of themselves in the case, as in Chap. 13. ●. The Lord's complaint against them, with his reproof of them for their unkindness, as in Chap. 14. The Lords just sentence of condemnation and terrible commination of the execution of the same against them: and hereof are made four Chapters, as in Chap. 15. 16. 17. 18. The third part hath two Chapters, The third part is an application of the matter, as ver. 7. and is made not only of the example of this Prophet, who hath applied this Parable to the people of his time, as vers. 7. but also of the example of Christ jesus in the Gospel, whom also his Apostles, Peter, Paul, Jude, james, and other his Ministers, have imitated, using to make such like Parables and Similitudes, perpetual instructions, and admonitions, by a sound application of them to the posterities, especially to the people in their times. So in those two last Chapters, have I (in the fear of God) applied the present Song or Parable (for an instruction and admonition) to this our tim● and Nation, and that the sooner, leas● whiles we be busied in gazing on th● state and condition of others, we either forget or neglect our own. Neither may we think, but that both this and other such Songs and Parables in the law, in the Prophets, in the Psalms, and in the Gospel, may be worthily made applicatory, not only to them to whom they were then proposed: but also to all others in the posterity, who are drenched in the same or like sins; the which in those Songs and Parables were reproved, and that both the one and the other, are kept in the holy Register, and laid down (as Paul saith) for examples unto us, who thereby be warned also to take heed, that we neither contemn nor abuse the love and mercies of God, nor prove unkind towards his goodness, after all his large bounties powered forth on us: but that (as we are most bounden) we yield him the pleasant fruits of gratitude, and holy works, the which he requireth and expecteth: jest we be both worthily reproved, and rightly recompensed with such grievous plagues, as our sins do justly deserve, and the which the Lord hath yet in his mercy withholden from us, most willing by his so long-suffring, we should be drawn to repentance. The Lord God grant, that we may yet now at length be persuaded (by the motion of his holy Spirit in our hearts, and the sound of his word in our ears) to believe, that this is written and reserved for our learning also, and not for the jews only: and that we may thereby the sooner consider of our present state and condition, and learn to be wise by the consideration of the hard haps of others, rather than to be schooled by Experience, the mistress of fools: which hath caused many a wretched wight to sing the Song of had I witted: when else they might have modulated the Lords holy Song in their own land in peace, to their exceeding joy, and best solace. Moreover, albeit that the wise man needeth not to have line upon line, and lesson upon lesson, here a little, and there a little, (as those foolish jews needed to have, whom therefore the Prophet ●sayah reproveth, and unto them, all was little enough): yet because the Readers for the most part, unwilling to be wearied with large discourses, like bet●er of brief lines, then of long lessons, I have for their sakes disposed the parts into certain particular Chapters, according to the matters and circumstances of the same, as ye may perceive, being (indeed) most willing (after the example of this evangelical Prophet) to use that way and mean, which might best procure Readers, and allure hearers, of that which shall bring rest to their Souls, and do them most good. Moore thine, than his own, in the Lord jesus, joh. Carpenter. Isai. 5. ●ow will I sing to my Beloved, a Song A poem, or preparation to a Song. of my Beloved, concerning his Vineyard. ●ers. 1. MY Beloved had a Vineyard in a very fruitful ●ill. Vers. 2. And he hedged it, and ●athered out the stones of it: and ●e planted it with the best vine: and ●e built a Tower in the midst ●hereof: and made a Winepress therein: and he looked, that it should ●ring forth grapes: but it brought ●orth wild grapes. Vers. 3. Now therefore (O inhabitant The Song. of Jerusalem, and man of Iu●ah) judge (I pray you) between ●e and my Vineyard. Vers. 4. What could I have done more to my Vineyard, that I have ●ot done to it? Why have I looked that it should bring forth grapes and it bringeth forth wild grapes Vers. 5. And now, I will tell▪ yo● what I will do to my Vineyard: will take away the hedge thereof and it shall be eaten up: I will breaks the wall thereof, and it shall b● trodden down. Vers. 6. And I will lay it waste▪ it shall not be cut, nor digged: bu● briars and thorns shall grow up▪ I will also command the Clouds that they rain no rain upon it. Vers. 7. As for the Vineyard of the The Application of the Song. Lord of hosts, it is the house of Israel▪ and the man of judah, the plant of his pleasure: of these he looked for judgement, and lo; Oppression: for justice, and lo, a Crying. The Song of the Beloved, Concerning his Vineyard. The first part. Isa. 5. ver. 1. Now will I sing to my Beloved, the Song of my Beloved, concerning his Vineyard. The first Chapter. Of the Prophet, being the Actor, or Singer of the Song. THis part containeth a poem, wherein the Prophet Isayah maketh preparation to sing the Song of his Beloved. But before that we speak thereof, or of the Song, it is meet that we consider of the Prophet himself, and so commence and begin our Oration with him, who here setteth forth himself as the Actor or singer of the Song: for speaking of himself, he saith, I will sing. This is that very Prophet, after The kindred and name of the Prophet. whom the whole book of this prophesy is entitled, namely, Isayah the son of Amos, Isay. 1. 1. howbeit, not of that Amos which is named and numbered among the twelve lesser Prophets: but of him who was the brother of Amasiah or Azariah the King of judah: for in this, as the best learned in the Church do consent, so is there no small difference in the name: for the Prophet's name beginneth with the hebrew Y, as Yamos: but the father Y Amos. of Isayah his name beginneth with A, and endeth with z, as Amotz. By this it appeareth, Amotz. that Isayah was of the Royal blood of judah, the which by this his function, he rather beawtified, then distained With this well agreeth the name of thi● Prophet, for Isayah is a most sweet and delectable voice, and noteth health good news & gladness, and it is as much to say, as jaschay-iah, that is, the health, or salvation Isayah. of the Lord. And seeing the holy Ghost hath exhibited unto us this prophesy under that delectable title, let us (as soon as we either hear or read the same) promise' to ourselves some joyful, wholesome, and happy thing therein to come from the Lord. Neither shall we ●e therein deceived, if we deceive not ourselves through our own infidelity ●nd fleshly lusts, as those commonly do which receive the graces of God's spirit ●n vain. 2. What the calling and office of The calling and function of Isayah Isayah was, it plainly appeareth in the ●xt Chapter of his prophesy (the which Chapter after the judgement of the best, ●hould be in order the first) for there● is contained his calling, and the be●nning of his Prophecies, where he byeth, verse 1. I saw the Lord sitting ●pon an high Throne. And there he byeth, that he heard the Lord to say, ●hom shall I sand? and who shall go for us? Isayah answered (after that his lips were ●uched, his iniquity taken away, and his sins purged) Here am I, sand me: and he said, Go, and say unto this people, ye shall hear, etc. Lo, here is the office of the Prophet, his calling, and authority. He is called by the Lord, and made his Ambassador unto his people, to declare unto them his word and judgements. Thus are they called, and are (indeed) the Prophets of the most high God, which are not instructed, taught and authorised by any human art, study, industry, o● power of man: but furnished and enabled by the light and power of God's spirit and sent forth to preach the holy mysteries of God, to reprove sins in the people, to threaten them with the judgement of God, that be rebellious and obstinate and to preach remission of sins to th● repentant. And this is a thing commo● to all the Prophets. 3. Further, because it pleased th● high God, to show himself unto thi● Isay calleth his prophecies visions. Prophet (according as his capacity wa● made able to comprehend) and fro● thence gave him in charge what to do (in like sort as Kings and Prince's befor● they sand forth their Ambassadors i● matters of importance, do call them into ●heir presence, and show plainly, and deliver unto them their will and commis●ion) therefore Isayah calleth his prophecies Visions. By this also he would persuade, that he hath brought nothing to ●he people, but that which he had perfectly seen revealed unto him: yea, things certain and heavenly, and such as concerned the Majesty of God and his people, which intimated these three things: 1. First, that as his authority was of the Lord of heaven: so aught they to whom he was sent, to reverence and accept the same. 2. that therefore it behoved himself to walk therein honestly, wisely, ●nd worthily. 3. that having such a war●ant, and behaving himself accordingly, ●e needed not to fear the stern faces of men. 4. This Prophet beyond all others, Isay was an evangelical Prophet. hath preached and testified most plainly ●nd significantly of the Conception, the ●irth, the life, the death, the resurrection, ●he ascension, the rule, Dominion, Glo●ie, and perpetuity of our Lord jesus Christ, and of that glad tidings of the remission of sins, and eternal peace in the Son of God, and therefore he hath bin● worthily called, not only a Prophet, but also an Evangelist, & an evangelical Prophet. 5. The labours of the Prophet in The great and long labours of the Prophet and about these things appear to be great, and also of long time he taught and instructed the people with all wisdom, constancy, humanity, vehemency, as the cause required: he feared not to reprove the corrupt manners, not only of th● common people, but also of the Priests and Princes: to this end, that they might amend their lives, and not to perish in their ungodliness without warning. And he amplifieth his Sermons with many exquisite and pithy words, according to that which Solomon noteth in the wise Preacher, and that they might Eccles. 12. not forget at any time the great mercies of God on them declared in his manifold benefits, he often useth these and such other like words in the Lord's behalf: I have nourished and brought v● children: I have adopted them: I have brought them out of Egypt: I have born● them in my bosom: I have given them ● good land: I have made them victors over ●heir enemies: I have prescribed unto them the right God's service. I have form them for myself. I have created them for my Glory, etc. 6. And thus continued he busied in The time that Isayah prophesied. this his charge, above threescore and four years, within the which time, succeeded five Kings in judah: as namely, Vzziah, jotham, Ahaz, Hezekiah, and Manasses. In the history of the which 5. kings, we may easily understand the state and condition of the time and people: and therein how comparable to this time & people we may likewise consider. But howsoever the people declared themselves worthy such a benefit, it is certain that the Lord expressed his love towards them in this, that he vouchsafed them the presence & painful ministry of so holy a Prophet. How the people esteemed of the Prophet and his words. 7. But all this they nothing considered, and therefore, as they contemned the mercies of God; so contemned they his Prophets: and notwithstanding all the travels of this evangelical Prophet, & his goodness towards them, they never gave him his ●ight honour among them, but despised him, took him as a fool, and made him their jesting stock, whereof he was moved to say, chap. 57 4. On whom have ye jested? upon whom have ye gaped, and thrust out your tongues? His words also they counted as fables, and of no credit: whereof he complained, Isa. 53. 1. Who will believe our report? And (indeed) unto this impiety were the people come in this time, notwithstanding those excellent means they had to be well taught and instructed by the Prophets. Thereof it is said, 2. Chro. 30. 10. that when King Hezekiah in this time sent forth his posts to call the people to the Lord, they would not believe, but laughed the messengers to scorn, and mocked them. And indeed this is that the Prophets found, and this is the common reward that the Ministers of the Gospel receive after their labours. 8. Moreover, this Prophet findeth The reward of the Prophet after his long labours. (besides that) a more heavy reward of those unthankful people: for after that he had sharply reproved them for their pride, their covetousness, their oppression, their cruelty, their drunkenness, their whoredom, their idolatry and unthankfulness; he was at the length accused and called by them, before King Manasses, for an heretic and a seducer of the people: whereupon (notwithstanding he was of the Royal blood, and near unto the King) he could neither be liked of the people for the hatred they bear his ministery; nor be tolerated of the King, for that he had reproved him for his idolatry: and therefore Manasses commanded him to be cut asunder with a saw, that he died. 9 Lo, this is the wages which this The ingratitude of the people to them that do them good. painful labourer received after his long days work of this unkind people. Such a thing is therefore worthily taught and reproved in the fable of the old dog, the which said to him that beaten him sorely, Quam cito meritorum meorum oblitus, ita in me saews es? How cruel art thou towards me, whose good deserts thou hast forgotten? And well thereof said the Greek Poet: O'uk'esti cháris metópisthen ' evergéon, That is, Thankfulness for good deserts is rarely found. 10. Howbeit, all this should not discourage The Ministers of God aught not to be discouraged by the hard lots o● their fellow Ministers. them that be thus called and authorised, neither should they think all their travails in this bestowed in vain, no more than the like discouraged jeremy, Daniel, Amos, Zachary, Hoseah, and many others: but rather with them, and with the Apostles of Christ, they should be glad● (as their master hath warned them) that they are thought worthy this ministery, and to suffer those rebukes and persecutions for his sake. Neither shall they be extinguished, which are thus abandoned & thrust out from among men: but they shall Isa. 57 1. 2. be sure to rest in peace, when others broil in torments: and shall with Daniel, jeremy, and this holy and evangelical Prophet, Dan. 12. shine as the brightness of the firmament, and as the stars for ever and ever: when their persecutors shall perish, and weep, and wail, and gnash with their teeth, in utter darkness, without comfort. For God is not unrighteous, that he should Heb. 6. 10. forget our works and labours of love, which we have showed towards his name, in that we have ministered unto the Saints, and yet do minister: Therefore, persuading 1. Cor. 15. 58 that God is righteous, and will remember us in goodness, and that those ●ur labours in him are not in vain, let e●ery one of us (as the Apostle requesteth) ●hew the same diligence to the full assurance of hope unto the end, that we be not slothful, but followers of them, which through faith and patience inherit the promises, committing the success of our labours and ourselves, wholly to the Lord. CHAP. II. 2. The manner of the dealing of the Prophet with the people: viz. Now will I sing, verse. 1. Having spoken before of the person, office, labours, and reward of the Prophet, it is meet, that now we consider the manner of his dealing with The Prophet considered the nature of the people and of the time. the people in this place, and in this time. Surely, the Prophet (as it well beseemed him) had ever a due consideration both of the nature of the people to whom he spoke, and of the time wherein he spoke, and (according to the same) he behaved, used, and ordered himself in his ministery. This, as we found, was likewise observed of Christ jesus himself, of David, of the Apostles of our Lord, and the holy Martyrs, and fathers of the Church. 2. In the dealing of this Prophet w● are to observe these three things, viz. 1. the affection and mind of the Prophet 2. his vein, and style in speaking. 3. the nature and kind of his Oration or Sermon. The first whereof is noted in 1 The motion of his mind. Quaeso. Nunc. this particle, Na, or Ana, which signifieth the motion of the mind: by the which a man showeth the desire of his heart towards his superior, to persuade or entreat, or incline him, to yield or hearken to his words: and is interpreted, Now forsooth, or now I pray you, or earnestly beseech you. By this therefore, the Prophet expresseth his able mind, and the submissiveness of his heart, with the earnest desire His humble submission and courtesy. he had by all ways and means to allure and persuade the people. He now behaveth himself, not as a man of the Royal blood, not as a Prince, neither as Pope, or as an high Prelate: but, as a truant to his Master, as a subject to his ●rince, as an inferior man to his Supe●or, saying in all humility and reverence, beseech you, I pray you, I earnestly entreat ●u: Thus he assayed by gentleness, courtesy, and humble desires, to get audience, and to allure the people to accept ●nd embrace his words. 3. Neither thought he, it was meet or him to deal otherwise with them in His discreet dealing. ●his time, when men being fat and full ●ith prosperity, were become more like Tigers, Lions, Bulls, Bears & Wolves, ●hen like Sheep or Lambs: and therefore, as men that use such coloured garments, words and gentle means, as ra●her allure them, then constrain them to become gentle: so was it the best way for ●he Prophet to do and behave himself ●owards this people, that thereby (if it could be) he might allure and persuade ●hem with gentleness, which would in no wise abide to digest sharp and rough dealing. Now therefore I beseech you with all courtesy, and gently pray you (my masters, my Lords, my friends) that y● will vouchsafe to harken unto me fo● your own good. The righteous man Noa● after the flood wished with all his heart that the Lord would in this sort allure japhet Gen 9 27. to enter into the tabernacle of Shem And thus Paul dealing with some of that posterity, I mean the Gentiles, saith unto them: Now I beseech you brethren Rom. 12. 1. by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable to God. 4. In this sort the Prophet teacheth humility and gentleness to the Ministers A lesson for the Ministers of the word. of the word, who should be indeed (as Christ hath taught them) rather Servants to all, than Lords of all. Neither can the Roman Bishop and other proud Prelates, but blush and be ashamed (if they were not too impudent) in that they so much extol themselves above their brethren in proud titles and worldly promotions: yea, and deal with them more like Tyrants of the Heathen, than the Ministers of the Gospel. Surely such persons do no● nor shall allure the people to godliness: but rather terrify and discourage them, * 1. Sam. 2. 1● as the sons of Eli ●d the people of God. They be such, neither enter into the kingdom of Luk. 11. 52. ●auen themselves, nor suffer others at willingly would, to enter therein. ●ut the Prophet, to the end he might ra●er draw them to goodness then discou●ge them, doth gently pray and beseech ●em, to give him audience. 5. Next, the Prophet's style and vein 2 His vein of speaking, he singeth. noted in this, where he saith, I will ●g. As if he said: Behold, I have thus ●ng time prophesied, preached, and ●ad unto you, and therein have I de●ared the goodness of God towards you, ●hat he looketh for at your hands: a●ine, your unkindness towards him, ●d what will be the end thereof: I have proved you, and threatened you, and calid and warned you: howbeit, ye be ne●r the nearer to the amendment of your ●es. Therefore, now I mind not to call ●u to an ordinary Sermon or Lecture, or ● my accustomed manner of prophesying, ●t to a Song: for I will now rather module and sing (as a Poet) then speak (as Prophet:) yea, I will be unto you, as a wooer now, who by some loving ditty and sweet Song, will assay to allu● and get the heart and affection of m● best beloved. 6. The cause that moved the Prophet The cause that moved the Prophet to sing: First, to get hearers. to use this vein, was partly to ge● him hearers: partly, to make them mo● attentive to his words: partly, that th● things which he delivered therein, shoul● be the better remembered. For first, b● this extending and lifting up of the voi● (beyond his accustomed manner) he dre● the people to flock about him, as they d● about them that sing in the streets. Suc● a mean used he to get audience: for th● longer he preached among them, th● more loathsome he was unto them: an● might preach and teach long enough (● some of our Ministers do now in the● Churches) without hearers. But he hat● happily by this singing some audience before whom, he might deliver his e●rand, who should be made witnesses bot● for him touching the discharge of his d●tie, and for themselves and against themselves, touching their monstrous unkindness to the Lord their God, howsoever they jested at him, as whom they made their jesting song, & accounted his words but as the pleasant sound of him that was a cunning Singer: as they also esteemed of the Prophet Ezechiel and jeremy, and Ezech. 33. 32. their words. 7. Howbeit, the Prophet was persuaded (for his part) that by this kind of dealing 2. To make them attentive. they would be the more attentive to his words, as to matters of great weight: for howsoever men use songs and ditties ●ow, and abuse this divine exercise by ●heir sensual lusts, and howsoever they esteemed them then, yet in the old time ●hey committed nothing to song, but the matters most noble, most weighty, and of ●he highest importance. As Moses composed Exod. 15. in a song the remembrance of the wondered delivery of the people of Israel ●ut of Egypt, when the Lord had brought ●em safe through the read Sea: the which ●ng, Moses, Aron, Miriam, and others did ●ng, to the praise of God, and comfort of themselves. Afterward Moses composed Deut. 38. ●. ●other Song of the great blessings of ●od on the people: and of their great vn●ndnes towards him, for the which he threateneth them with God's future judgements. These be matters of no small account. Such the Prophet handleth in this place, and many such have we registered in the new Testament, as the Luk. 1. 44. 68 & 2. 14. 29. Apo. 5. Song of the Angels, the Song of Zacharie, the Song of Mary, the Song of simeon, the Song of the four Beasts, of the 24. Elders, and the Creatures. In the hearing whereof, we should prepare our minds to the consideration of high, strange, and great matters. 8. Thirdly, the Prophet composeth 3. That the matter might be the better learned and remembered. this matter in a Song, to this end, that it might be the sooner learned of every one, be ruminated in every man's mouth, and so be had and kept in mind: for there is not any thing sooner learned, nor more spoken of, nor better remembered, then that whereof men make their Songs, and use daily to modulate for their solace and recreation of mind. And therefore they of yore used to compose in such song● the worthy acts, exploits, and virtues of noble and famous Princes and personages, that thereby their worthy deed● and excellent virtues might be known, spoken of, and remembered through many generations. And what things aught more to be learned, spoken of, and remembered, than the most noble acts and works of the Lord of Hosts? Of this singeth Hezekiah: O Lord, to all those that Isa. 38. 16. 18. 19 20. shall live hereafter, to all men shall it be known. The father telleth his children of thy faithfulness. And we will sing my Songs ●n the house of the Lord, all the days of ●ur life. And thus singeth the Psalmist, I will make thy Name to be remembered Psal. 45. 17. through all generations: therefore shall the people give thanks unto thee world without ●nd. Moreover, as the mercies of God, ●nd his noble works, are by such means ●et forth, known, and remembered: ● also, the unkindness of men towards ●is goodness, shall not be couched, con●ealed and buried, but be called into remembrance against them that will not ●pent. As that whereof Moses made a ●ng. Frowardly have they done against him Deut. 32. ●● ● their vices, not being his own children; ●t a wicked and froward generation. And this the Lord commanded Isayah to Isa. 30. ●. note with an iron pen, to be remembered for ever. 9 Finally, as the Prophet changeth hi● accustomed vein, so also altereth he hi● ordinary dealing with them, as touching● 4. The nature of the Oration▪ a Parable. the nature and kind of his Oration. Fo● whereas he was wont to speak unto the people in simple words & plain terme● now he is forced to take up a Parable for the Song is a Parable. But of this, a● also of the causes that moved him there unto, it shall be spoken (and God will in the next Chapter. 10 But by the premised, we may wel● gather in what sort the Prophet applied himself to the people, and the time● neither omitted jeremy, Ezechiel, and other Prophets the same. Paul also (among the Apostles) made himself ● a jew to the jews, and as a Gentle t● the Gentiles, to win both. All th● notwithstanding, the people behave themselves both to the one and to the other, much like them, unto whom it w● sa●d by Christ in the behalf of all pain● full Apostles and Ministers: We▪ ha● piped to you, and ye have not danced: we have mourned to you, and ye have not wept. And some such there be in this time, which pipe, which sing, which lament and weep, to allure the people to repentance: but all cannot prevail to move the affection of the stiffnecked and hard-hearted people, who, whether we will or not, will wallow in their abominations, and dye in their sins. CHAP. III. Of the kind of the Song: and what the Song is. He saith, I will sing a Song. verse I AS we have considered the manner of the Prophets dealing with the people: so now we will observe the ●ind of the Song which the Prophet sin●eth, and what the Song is. The Hebrews have divers kinds of The Hebrews had divers kinds of ongs. Halal. Songs, whereof some they call Tehilloth: ●hat is, Praises and laudes. And this kind ●s made of that word, which signifieth the exaltation of the voice, in extolling, in lawding, in glorifying either the worthy person, or his noble action. Some they call Mismorim, that is, Mismor. Psalms, verses, and artificial Metres, which hold in number and feet. Some Quasi ex ●ather & quibusdam longis vocibus. Schir. they call Scherim, that is, Canticles or Ballads, in the which are respected rather the voice and words of the singer and matter, than any artificial composition of syllables, and is made of a word, which signifieth * Schor. to intent or extend the voice, and by translation, to sing or descant. 2. Of this sort, Rahi joseph numbereth Munster. in Cant. 1. up ten Songs, wherewith (as he saith) God is glorified in this world, and shall be glorified in the world to come. The first of the which Adam sang on the Sabbath day, when his debt was remitted, and it is the 92. Psalm. The second, Moses did sing with the children of Israel, at what time they had passed on dry foot through the read Sea, Exod. 15. 1. The third sang the Israelites, when the water was given unto them. The fourth sang Moses, when he said, Hear ye heavens, etc. The fift josuah sang, when in his war the Sun stood still against Gabaon. The sixth sang Barak and Deborah, when Sissera was delivered into the hand of Israel. The seventh, Hanna the mother of Samuel did sing. The eight modulated David of all those great signs and wonders which the Lord wrought with him. The ninth w● that which Solomon the King did sing: The tenth is that which the children of the transmigration shall sing, when they shall be delivered from their captivity. This proveth he out of Isayah, not for us Christians, but for his country men the jews. Howbeit, among all these he maketh no mention of this memorable Song The kind of the Song. Schir-hascirim. of Isayah the Prophet against the jews, the which nevertheless is reserved in the holy Register for us Christians, and is of that kind which Solomon composed, entitled, The Song of Songs, as may Cant. 1. be gathered, not only by the title thereof, but also by that word which the Prophet useth, when he saith, I will sing. 3. And (indeed) as this Song soundeth much like a Love Song, and seemeth to allude to the fashion of Lovers, who are wont to allure one another with pleasant and sweet Songs and Ditties, so seemeth it to be of the like note and music which Solomon modulated in the like kind of Song, wherein he setteth forth the spiritual love The Song hath both pleasure and sorrow. and sweet communication between Christ and his Church. But yet, when we consider the end of this Song, we can scarcely discern between it, and our mournful Song, for the beginning thereof is not so Comical, but the end is also as Tragical, for though he began to sing of love and benefits, yet he endeth his Song with anger and displeasure. He began thus: My beloved had a Vineyard in a plentiful hill, the which he hedged, planted, and beawtified, and this is gladsome: but he endeth thus: The Vineyard is ingrateful, therefore my beloved is angry with it, he is not minded to do 〈◊〉 any more good, but rather he will spoil and waste it: and this is woeful. Such a ●nd of Song singeth the Prophet. 4. Moreover, as we have observed the The Song is a Parable ●nd of the Song, so let us note what is meant ●y the Song. The Prophets by a Song, ●o sometimes understand a Parable: as ●is Prophet saith. In that day this Song ●all be sung in the land of judah: Isa. 26 1. ●●at is, they shall use or apply this Para●e. Again: Sing of the Vineyard of New●ine: Isay. 27. 2. that is, propose a Parable of the Vineyard. So (indeed) the Song ●hich the Prophet singeth here, of the What the jews understand by a Parable. ●ngratefull Vineyard, is a Parable, and ●f that kind which Christ often used in ●●e Gospel. But the jews under this ●ord, used to comprehend all kind of gimbalss, Riddles, proverbs, Adages, apothegms, Allegories, Mysteries, and ●ll obscure and dark sentences whatsoe●er, the which had in them something ●ore hidden and conceited, then could plainly be understood of every one that ●ther heard or read the same: And so means the Evangelist, when he saith, Luk. 8. 10. ●hat Christ spoke to the people in Parables: that is, he spoke in an hard, dark, and mystical saying, far beyond their understanding. And it is certain, that the Prophet i● this place maketh such an obscure an● dark oration unto them, as that they t● whom he proposed it, could not by an● by understand the pith and substance o● the matter therein contained, no mo● then the jews understood the meaning of Christ, when he spoke in parables vnt● them. This is a Similitude taken from th● What a parable is. Truth, of the which there be right man● in the divine Scriptures, and the whic● nevertheless without an expositor t● give the sense of them, are as words spok● in a strange tongue, and sealed up fro● them to whom they be spoken. 5. If ye demand, what moved the Lor● to speak by the Prophet Isayah in thi● sort, unto the people of Israel? I answere● even that which moved Christ in th● Why the Prophet speaketh in a parable. Gospel to speak in parables to the Iewe● And we found not, that Christ spoke to th● in parables, but in simple & plain word● until they began to slander, deride, an● contemn both him, and his doctrine an● works: but after that time, he spoke as in ● strange language unto them, and that for ●ese three causes: first, because they loa●ed The first cause that moved Christ to speak in parables. Mat. 13. 10. and contemned the plain teaching, pleased the Lord to shut them up in vn●liefe, and deprive them of the benefit ●ereof. For when this question was pro●sed to Christ by his disciples: Why spea●t thou to them in Parables? he answered ●d said unto them, Because it is given to you ●nly) to know the secrets of the kingdom of ●auen: but unto them it is not given: tea●ing us, that the knowledge of the divine mysteries appertaineth not to all men, but ●ly to such, as it shall please God to give that is, to the disciples of Christ: and that ●th in Christ is the only key of all pa●bles and dark sentences of the holy scriptures: to him that wanteth faith, whatsoever is spoken is as a riddle or paible: and so spoke Christ to the wicked ●d reprobate jews in Parables. 6. S. Paul after a sort expoundeth ●is sentence of Christ, showing that a strange tongue or Parable is an evident agne of God's vengeance and curse towards 1. Cor. 14. 21. 22. the wicked, which have contemned ●e plain doctrine and truth of his word. Tongues, saith he, are for a sign not t● Strange Tongues are as Parables to them that believe not. them that do believe, but to them that believe not. And so must we understand ●h● words of Christ to his Disciples, To you● saith he, (which are believers, and are le● by the spirit of God) it is given to kno● the Mysteries of the Kingdom of heaven▪ but unto them which are without (that is▪ which have no faith whereby to attain● to the pith and substance, but do stay ● the bore bark, and letter of the word) speak I in Parables? Again, it is said, that without Parable● he spoke nothing unto the jews. Mark. 4▪ 34. but unto his Disciples (which believed in him) he expounded all things. 7. The Lord proceedeth both in confirming ●nd amplifying of the cause▪ They that contemn plain words shall be fed with dark Riddles. Mat 13. 13. Therefore I speak unto them in Parables, because they seeing, do not see: and hearing, they hear not, neither understand. And why? For this people's heart is waxed fat, and their ears are dull of hearing, and with their syes they have winked, lest they should see with their eyes, and hear with their ears, and should return that I should heal them. As if he said: They have even thrust away from themselves ●y graces, and have made themselves unworthy the knowledge of my ways and ●erlasting life. When they might have ●eard, they would not hear: when they ●ight have seen, they would not see: ●hen they might have understood, they ●ould not understand: when I called, ●ey refused: when I stretched forth my ●and, they did not regard, but contemned ●y counsels, and set my corrections at ●aught: therefore, when they will, they ●hall not: yea, because they would not use ●heir hearing, their seeing, their understanding to their own good, when they ●ad it, even that shall be taken from th●m again. For unto him that hath, it shall be given, and he shall have abundance: but from ●hem, that shall be taken away, which they ●aue. Therefore, I speak unto them in dark and mystical sayings. To this purpose serveth also that prophesy of Isaiah. In hearing, ye shall hear, and shall not understand: Isay. 6. 9 10. and seeing, ye shall see, and not perceive, etc. 8. And to note, that this kind of dealing When the plain preaching of with those rebellious and stubborn children, was not only a preamble t● of the word, is turned into obscure sayings, it is a preamble to plagues ensuing. their destruction, but also a warning t● all others in the posterity, to take heed▪ how they negiected and contemned th● graces of God, and shut up their heart's i● the deadly dungeon of unbelief. The Prophet saith, that when he asked the Lord, how long this deafness, blindness, an● hardness of heart should continued, he answered him, until the Cities be wasted Isa. 6. 11. without inhabitants, and the houses without man, and there be a great desolation in the midst of the land. This is that which ensueth, the deafness, the blindness, and the obstinacy of this people. 9 The second cause that moved the The second cause was to persuade them to give ear. Lord to propose this Parable to the people by the ministery of the Prophet, was that the Prophet might thereby persuade the people to harken and hear him to the end of his oration, who (as I said before) being as fierce Tigers and wild beasts, would otherwise have interrupted his words, and fallen upon him, as the jews did on S. Stephen. Act. 7. Thus Nathan, when he should speak to David Nathan. ●. Sam. 12▪ 1. in the case of Vriah, took up a Parable. Thus joatham proposed a Riddle to the joatham▪ judg. 9 8. Christ. Math. 21. ●chemites. Thus Christ himself did often use Parables: when he would remove the pride, the covetousness, the ●gligence, the wickedness of the Priests ●d rulers of the jews, who yet were ●ntented to listen to such things, when ●ey would abide the simple preaching, one otherwise, than Herod suffered Iohn ●e Baptist and his words, when he removed him in plain terms. 10. Hereof was it, that men in old time The use of Comedies, Tragedies, etc. evented those Comedies, Tragedies, ables, prosopopoiaes, and fictions of per●ns and things, which deciphered & removed the pride, insolency, ambition, in●atitude and abominations of certain ●ird persons, and of them absent, to teach, admonish, & put in mind second persons, ●nd them present, before whom, and to ●hom they spoke. And to these things ●oth the Princes and the people rather ●ue audience, then to that simple oration ●f truth, which doth reprove them to ●eir faces, neither do they think it awful for the Minister of the word, to ●ll them wherein they be faulty, and how needful it is they did amend, albeit they themselves, know themselves guilty and cannot but acknowledge the equity of his dealing with them therein. 11. But in this, they be likened no● Men rather hear and look on the faul●s of others, then either amend or think, or suffer to be told of their own. only to the eye, which both seethe an● correcteth all other things save itself but also to that covetous wretch, wh● notwithstanding he would not use his riches, but brooded on them, and was a● poor in the midst of plenty, doth ye● admire and laugh when he heareth th● Poet tell of Tantalus, who was thirsty i● the midst of the stream, and died wit● drought. Thus (I say) the very guilty conscience can hearken and behold, so long a● he persuadeth that yet the Prophet o● Minister pointeth not to him, but t● some other person. For such therefore, ● Parable is more meet, than a plain Oration. 12. The third and last re●son is, tha● The third cause that moveth the Prophet to sing a Parable. David condemneth himself. by this kind of dealing, the guilty an● faulty person might be drawn in, to giu● sentence against himself, even then, whe● he thinketh to condemn an other man King David hearing the Parable which Nathan proposed, imagining the case ●o ●ouch any other man besides himself, ●aue this judgement against himself, As ●e Lord liveth, the man that hath done this, 2. Sam. 12. 5. ●all surely dye. And the chief Priests, Math. 21. 41 ruler's and Scribes, hearing the Parable ●hich Christ proposed, of the perfidious husbandmen, and being asked what the ●ord of the Vineyard would do to those husbandmen? They answered him (giving ●ntence against themselves) He will crumly A Parable hath not the like effect in all men. destroy those wicked men, and well let out ●s Vineyard unto other husbandmen, which ●all deliver him the fruits in their seasons. ●hese both Parables were: expounded ●d applied, the one by Nathan to Da●d, the other by Christ to the Scribes, priest's, and Rulers of the jews, the which ●t had not the like effect in either: for David acknowledged his fault, repent, ●d was forgiven; but the other waxed ●grie, continued obstinate, and died in ●eir sins. 13. And (indeed) as David gave ●dgement against himself upon the ●aring of his Parable: and as the Priests, ●cribes and Rulers also censured themselves worthy destruction. So these v● They give the sentence against themselves. thankful people were induced by th● parable of the Prophet Isayah, to co●demne themselves, whose very senteno of condemnation, that same is, which th● Lord thereupon confirmeth by the Prophet against them thus: It is meet therefore, that this good and painful husbandm● do take away the hedge from that ingratef● Vineyard, that it may be eaten up, and ● break the wall thereof, that it may be trodden down, and that he lay it waste, etc. To su● speaketh Paul, Rom. 2. 1. Therefore th● art inexcusable (o man) whosoever thou ● that judgest: for in that that thou judgest ●nother, thou condemnest thyself: for th● that judgest dost the same things. For th● causes was it, that the Prophet Isayah ● not only sing a song, but such a song ● hath in it a Parable, that is, a mystery a● obscure and dark saying. But of the m●ter, and circumstances of this Parab● I mind to speak in the second part, ● the grace of God. CHAP. FOUR ● whom the Prophet consecrateth his Song, viz. To his Beloved, verse 1. AFter the order of the words, we are next to note to whom the Prophet singeth. He sayeth, I will sing unto ● Beloved. Here the Prophet showeth, ● whose praise he consecrateth his ●g. When S. Luke had written two Luk. 1. 1. ●ned Volumes, the one, entitled, ● gospel after Luke: the other, The Act. 1. 1. ●es of the Apostles, he dedicated them ●h to his dear Theophilos: and so o●rs Theophilo● also have had a desire to commend ●ir best labours to such personages as ●y most reverenced and best affected. ●us the Prophet Isayah having combed a Song, saith, he will sing the same ●is beloved friend. ●. And (as it seemeth) he alludeth in The Prophet alludeth to the manner of writers ●, to the manner not only of them that ●e and dedicated books, but of Wooers and Lovers (as I said before.) As if ● of Books and Wooers. said: seeing men▪ use to sing Songs ● commend and please them whom th● most love and affect, I will also af● their manner Sing a Song to my Belo● For I have also a Beloved: howbeit, ● Beloved▪ is not as theirs: but my Belo● is mine and I am his: Cant. 5. 10. mies Belo● is fair and ruddy▪ Cant. 5. 10. 3. B●t (this notwithstanding) we ● not imagine▪ that therefore the P●phet Who is the Beloved. was pissionated with any fleshly ● worldly conceit▪ or affection, as th● fleshly woe● b●●d lovers be: but rat● that he wa● inflamed with a most h● and godly zeal, and an ardent ●ffect● of love, and desire to promote▪ the gl● of God▪ whom before all other things loved, and to the which he would ● those and all his labour should be c● secrated. Therefore we may justly c● sent with the best Expositors of● place, that by this his Beloved he ment● Lord his God, and the same, whose sp●tuall love and communication with ● Church▪ Solomon describeth after ● Cant. 1. P●al. 45. manner of the man and the woman t● ardently desireth the favour and society ●e one of the other in chaste love. Of this ●loued he rejoiced, and might say with ●e holy Spowsesse, Lo, this is my Beloved, ●d this is my Lover, o ye daughters of Ieru●em: My Beloved is not a fleshly but spiritual lover, and he will be pleased ●t with fleshly, but with spiritual love: ●, the true worshippers worship him in ●rit and truth, and love him so. ●. By this, we learn to ascribe the ●ry of all our actions to God, to writ We aught to consecrated our labours to God. ●okes, and dedicated them to his honor●●compose Songs, and sing them both ●h the spirit▪ and with the vnderstan●g, to his eternal praise, as to the wor●est and best beloved. Thus also Mo● Deborah, Hanna, David, Solomon, ●a●y, Zachary, Hezekiah and others, ●wred forth their Songs to the Lord, ● gave him the glory. Thus also sang ● Angels, Glory be to God on high. They Luk. 1. ●t attribute the power and glory of ●t virtues and commendable labours ●o any other, do derogate from his majesty, and blaspheme his honour▪ herefore, let us sing unto the Lord, and extol the glory of his Name, as the Psa● mist hath also taught us saying: Not v● to us, o Lord, not unto us, but unto thy Na● give the Glory, for thy loving mercy, and f● thy truths sake, Psal. 115. 1. 5. At the lest, the Prophet b● Thus should we commend the success of our labours to God. singing to his Beloved, doth commen● the success of his labours, and the judgement of all things to the Lord God● As if he should say (to our understanding) Seeing I have a long time pipe● and none would dance: seeing I ha● preached and prophesied unto this pe●ple, and never a one of them beleeue● my report and words: I will now bri● the matter before the high judge, a● to him will I commend both it, and t● success of my travails. I will sing v● to him, yea, I will complain v● him, and call him forth as a witney for me against them. Thus, this P●phet in the first Chapter calleth to ● Isay. 1. 2. heavens and the earth, as if he either spoke to them, or called them to be w●nesses against the people. Thus, M● Deut. 32. 1. also dealeth with those ungrateful Isr●lites. So sayeth Micah, I will look ● ●●●h. y. 7. unto the Lord. And Zacharie being ●rought to the place of execution, (at ●e commandment of that unkind joash) committed the cause to God, saying: ●he Lord look upon it, and require it. So 2. Chro. 24. 22. ●eere this Prophet committeth all unto ●od, as we also aught to do; for unto the ●ord it only appertaineth either to make ● mar all. 6. It is objected, that the Prophet The Prophet by this word Beloved, meaneth not the people, but God. ● this place rather commendeth his Song ● the people of Israel, to whom he ●ake, because he saith, I will sing to my beloved, and then proposeth the matter ● the people, the which also he might ●ll his Beloved, in respect of his love to ●em, and his great desire to reform and ●end them: But that which followeth ●thstandeth all this, and ratifieth that ●hich is said before: namely, that the Pro●et by his Beloved, meaneth the Lord. ●r he saith, he will sing a Song of his Belord to his Vineyard. And it is certain, that ● Song or Parable, which he proposed, is ●e word of God, & the Vineyard where● he spoke, was the people of Israel and ●dah, unto whom the Lord himself in mercy behaved himself as an husbandman to his Vineyard: for so the Prophet expoundeth it, My beloved had a Vineyard that is to say, the Lord of hosts had ● choose and peculiar people: namely, th● house of Israel, and the man of judah. 7. There be here two other question● to be answered, whereof the first is, why he calleth God a Beloved: the second i● why he calleth him, his Beloved. Touching 1. Why he calleth God Beloved. the first, we have the reason of this title in the 2. Chap. of the 2. Book o● Samuel, vers. 24. where David named hi● son Iedid-iah, the Beloved of the Lord● for that (as it is there said) the Lord love him. So the Psalmist (speaking of Chris● in the person of Solomon) saith: Thou ar● Psal. 45. fairer than the children of men, full of grac● are thy lips: the reason is added, because God hath loved thee for ever. And th● Prophet calleth the Lord jedid, Beloue● for that he is the same chief Good; th● God is the chief good which (before all things) is to be loue● and to be desired, according to that commandment, Thou shalt love he Lord thy God with all thy heart, with all thy mind, wi● all thy power: And, first seek: the kingdoms of God, and the righteousness thereof. 8. Next, the Prophet calleth him My 2. He calleth God his Beloved: as speaking in the behalf of the Church. Beloved, partly as speaking in the person of the whole Church: partly, for himself. He speaketh in the behalf of the Church as Solomon did who brought in the same, speaking of Christ, as a faithful wife of her husband, saying: My Beloved is mine, Cant. 2. 16. Again, I have sought for him whom my soul loveth: and in that respect, the Lord nameth himself an husband, and his people his wife: Hos. 1. & 2. So is the Lord my Beloved (saith the holy Spowsesse) because he loveth me, as the good husband loveth his wife: he is my best Beloved, because I affect and desire him, as the good wife affecteth and desireth her husband in holy love. And such (indeed) he would our love should be towards him, as his love is towards us. The Church said, I am sick with love: so let us love him, and let us be sick with his love. 9 Next, the Prophet speaking in his 3. As speaking in his own behalf. own behalf, calleth the Lord his Beloved, because the Lord had especially chosen, called, and loved him: and also, for that he affected and desired his love, mercy, and holy graces before all worldly treasures. For this cause was the Lord called the God of Abraham, the God of Isaac, the God of jaacob, the God of Daniel, as the same, who had been especially good unto them, and whom they loved and served before all other Gods. And in this sense Paul saith, I thank my God: God, that loveth and 1. Cor. 1. 4. preserveth me; God, whom I love and serve with my whole heart. 10. Finally, by this word, the Prophet expresseth his thankful heart unto A note of the Prophet's thankfulness to God. God, whose love and goodness he doth not only acknowledge, but reverently remember, and endeavour to requited to his power (through his Grace) to stir up, and to provoke the people to do the like. Neither could they deny, how bountiful the Lord had been in blessings towards them, therein declaring his great love to them, as Ezechiel also saith in the 16. Chapter: or that thereby, he might make them blush at their monstrous unkindness, who would neither confess his love to them, nor show any token of good will towards him: whereat the Lord was moved to say, I will call her Beloved, which was not beloved, and her whom I loved, will I reject and cast off. Therefore saith the Prophet, I will sing to my Beloved: that is, to God, whose love towards me I acknowledge, and whom I only love and ende●our (by all means possible) to express and utter this my love towards him, as he hath expressed his love towards me. This is my Beloved, and I am his. A most worthy lesson for all men to learn and follow, according to S. john's rule: Let us 1. john. 4 9 10. love God, for he loved us first, and let us express this love, by keeping of his commandments, as our Lord hath in his Gospel commanded us. CHAP. V. The Title of the Song. viz. A Song of my Beloved concerning his Vineyard, verse. 1. THere be in the holy Scriptures divers Psalms and Songs diversly entitled, either according to the names of the Authors of them, or the persons to and for whom they were dedicated or composed, or according to the matter in them contained. As, the Psalm divers titles of Psalms. of David the servant of the Lord: the Prayer of Moses the man of God: the Song of Solomon: the Song of Mary: the Song of Zacharie: the Song of Degrees: the prayer of the afflicted: the Song for the Sabbath day: the Song to give instruction: a Song committed to Asaph: a Song committed to the sons of Korah, etc. But this Song before all others, as he singeth it to his Beloved, so also he entitleth it of his Beloved touching his Vineyard. And in this, he giveth two things to be considered, viz. first, whose Two things in this title. the Song is that he singeth, and secondly, what matter the Song concerneth. First he saith, that the Song is of his Beloved: next, that the Song concerneth the Vineyard of his Beloved. 2. I said in the Chapter before, that the Prophet calleth God his Beloved, and now, in that he calleth the Song, the Song of his Beloved, it is as much, as if he had called it, the Lords Song, for that is his The Lord's Song, and why it is so called. meaning, namely, that he would sing a Song of the Lord. And worthily doth he so entitle it, first, because the Song was not the Prophets, but the Lords: for (indeed) the Lord put this Parable and Song in the mouth of the Prophet, as he also put a Parable in the mouth of the Prophet Nathan, whom he sent to David. By his commandment was it, that one of the Seraphims flew unto the Prophet with an hot coal in his hand, which he had taken from the al●ar with his tongues and touched his mouth, as himself said, Isay. 6. 6. 3. By this, he would declare the credit of the matter, testifying, that he brought unto the people nothing of his The credit and authority of the Song. own, but that which was the Lords, who spoke by his mouth. Thus said Christ to his Apostles whom he sent forth to preach, partly to embolden them, and partly to give authority to the word they preached, It is not you that speak, but the Spirit of my Father which speaketh within you. Again, The words that I speak, are not mine, but his that sent me. So, he saith, I will sing a Song, not mine own, but my Beloveds, that is, the Lords. Neither can it be but a comfort to the Minister, when he is assured of his calling, and the cause, to be the Lords: and a notable credit for the matter, when the people can persuade, that it is the Lords. 4. Next, the Prophet entitleth the Song, the Lords Song, because it concerned the Glory of God, and the case of his people. As the jews in Babylon called that Song the Lord's Song, which concerned the praise of God, the service of God, the Psal. 137. 4. Religion of God. In that sense, the Evangelist saith, that Christ spoke unto his Apostles of those things which appertained to Act. 1. 3. the kingdom of God. And we call that a godly Sermon, a godly Song, a godly Psalm, in the which, the Glory of God, and the consolation & instruction of his people is set forth and furthered. And here we are taught, what should be the chief matter of our Sermons, our Songs and parables: and wherein we should (indeed) meditate, as our chief exercise & delight with that Blessed man, Psal. 1. 2. 5. Again, considering the excellency How to use the word of God. of the matter, as beautified and authorized by the author thereof, that is, by the Lord of hosts, we should both reverently use ●t, and advisedly dispose it. God will not be pleased, that we handle his holy mysteries with unwashed hands; nor that we mix ●is pure divinity with man's inventions; ●or that we apply them to profane uses ●o please man's fleshly lusts: but that we ●se them holily, modestly, zealously, wisely, ●● the fear of God, to his glory, to the comfort of his Church, to the discharge ●f our duties. And also the Lords will is, ●hat we should sing the songs of mercy to ●hem that repent, and the songs of judgement to them that be obstinate, as the Prophet hath taught us; lest (peradventure) ●e should seem to sing the Lords Song in a ●range land; to give things holy to dogs; and to cast precious pearls before swine▪ 6. Finally, the Prophet (to make difference This Song concerneth the Lord's Vineyard. between this Song, and other the Lords Songs) telleth what thing th●● Song chiefly concerneth, namely, th● Vineyard of the Lord. But thereof, with the matter of the Song, and what the purpose of the Lord is in the same, it shall be (by the help of God) declared in the second part. The end of the first Part. The Second part, containing The matter and substance of the Song of the Beloved, etc. ●erse 1. My Beloved had a Vineyard in a very fruitful hill. And he hedged it about, etc. unto the end of the 6. verse. CHAP. I The brief Sum and disposition of this second part. AS the Song of the Beloved concerning his Vineyard, hath in it a Parable (as it is declared in the former part: so, in the Parable, the Prophet covertly describeth A description of the state of Israel and judah. the state and condition of th● people of Israel and judah: to the en● that seeing their own sins and i● gratitude, and for the same, their futu● misery (as in a Glass) they might be ● shamed, and be driven to repentance thereby to eschew that heavy iudgeme● hanging over their heads. And in th● part, the Prophet setteth forth these six● memorable points to be considered, v●● 1. The great love & mercy of God toward Six points to be considered in this part. the people of Israel and judah: 2. his expectation of their good works and thankfulness. 3. their horrible unkindness towards him. 4. his appellation and requ● of judgement in the case. 5. his complain 6. his sentence and commination against them. 2. And these points are gathered o● of the Song: The first, of these word● My Beloved had a Vineyard in a ve● Verse 1. fruitful hill: and he hedged it, and gathered out the stones of it, and he planted Verse 2. with the best plants: and he built a Tow● in the mids thereof, and made a Win● press therein. The second of these words Than he looked that it should bring forth ●apes. The third of these words: And brought forth wild Grapes. The fourth ● these words: Now therefore o inhabi●ts Verse 3. of jerusalem, and men of judah, ●ge I pray you between me and my Vine●d. The fift of these words: What ●ld I have done any more to my Vine●d, Verse 4. that I have not done unto it? Why ●e I looked that it should bring forth ●apes, and it bringeth forth wild Grapes? ●e sixth and last of these words: And Verse 5. ● I will tell you what I will do to my Vine●d: I will take away the hedge there● and it shall be eaten up: I will break ● wall thereof, and it shall be trodden ●ne: And I will lay it waste: It shall Verse 6. ● be cut, nor digged: but briars and ●nes shall grow up: and I will also com●nd the clouds that they rain no rain ●n it. 3. And these points our Lord jesus ● the Gospel worthily observeth in ● Parable (which he proposed to the ●es) of the perfidious husbandmen, ●ch (indeed) touched not only the ●● Priests, Scribes and Rulers of the people, to whom the Lord had committed the charge of his Vineyard, tha● is, of the people of Israel and judah, bu● also, the whole state of the jews. An● therein it cannot be denied, but that th● Lord alludeth to this Parable which th● Prophet hath proposed, and the sam● both expoundeth and applieth to them Christ observed those six points in his Parable proposed to the jews. Math 21. 33. as of the conclusion may be gathered for first, the love and mercy of God is s● forth, in that Christ saith, There was ● certain householder which planted a Vineyard, and hedged it round about, and made Winepress therein, and built a Tower, a● let it out to husbandmen. 2. His expectation is expressed in this: And when th● Verse 34. time of the fruit drew near, he sent his servants to the husbandmen, to receive t● fruits thereof. 3. Their ingratitude appeareth in this, that the husbandmen to● Verse 35. 36 37. 38. 39 his servants and beaten one, and killed another and stoned another, etc. 4. His appellation and request of judgement, is declared ● these words, When therefore the Lord ● Verse 40. the Vineyard shall come, what shall he do ● those husbandmen? 5. The complaint ● considered of these words: Read ye neu● Verse 42. in the Scriptures, the stone which the builders refused, the same is made the head of the corner. Complaining as it were, that those high Priests, Scribes and Elders of the jews, who were accounted the builders of the Church and common wealth of Israel, had rejected Christ, and so denied the mercies of God, who had ●eene most bountiful towards them. 6. The sentence and commination is contained in these words: Therefore I Verse. 43. say unto you, that the kingdom of God shall ●e taken from you, and shall be given to a Nation which shall bring forth the fruits ●hereof. And this is the sum of the whole. 4. Surely, as the Lord God hath declared his love, and sweet mercies on all The mercies of God. ●he Nations of the earth (howsoever they ●aue acknowledged the same, and behaved themselves): so hath not any one Na●ion under the heavens more felt and in●oyed the sweetness and happy fruits ●hereof, than the children of Israel, and chiefly them of judah, to whom he had indeed) dealt in his love more bountiful then to others. And this is witnessed first by Moses, who telleth with what Deut. 32. wonders and tokens the Lord had freed this people from the Egyptians, and preserved and maintained them in the Wilderness; and how the Lord had been unto them, as a Father to his Son, as an Eagle to her young, and as a most gracious King to his true and obedient people. Of this the Psalmist also modulateth in many places, and after report of many the Lords wonderful works of mercy towards them, he concludeth, saying: He hath not done so with every nation, neither have they known his judgements, Psal. 147. 20. 5. After this, Isayah was bold an● urged this argument before the face o● Kings and Princes. jeremy also was plentiful in these things: and (to let pass● the rest) how copious and eloquent i● Ezechiel in his 16. Chapter? he commenceth there with the original of this people, and declareth most amply, ho● wonderful the Lord hath been in hi● mercy towards them from time to time● Therefore of this people, far beyond all the nations under the heavens, di● he most expect to be served in Spirit What God expected of them. and truth, who indeed (beyond all others) should in this declare themselves grateful to him for such his great blessings. But (alas) as there is no Nation which hath not angered God by great abominations and sins, so was there But no Nation angered him more than the jews. never any that more deceived the Lords expectation, than this people of Israel: ●ea, they did not only decipher their horrible ingratitude towards him, but also far passed all the Nations of the earth in wicked abominations & sins against God, to his great displeasure and ●heir own woe. Therefore the horrible ingratitude of They be made a Glass to all posterities. ●his people, and their final destruction ●or the same, is made a glass and example ●o all posterities, not to be commended ●nd followed; but to be loathed & abandoned of them that mind to retain the grace of God, & to enjoy the sweet fruits ●nd comfortable effects of his love, for ●he eternal consolation of their souls. 6 But now, seeing it pleased the Lord to ●et forth all these things by his Prophet ●nder the Parable of the Vinitor and his Vineyard, let us examine the particular circumstances; and first, those which do express the great love and mercies of the Lord, towards the house of Israel and judah. CHAP. II. First, the love and mercy of God is expressed in these words: viz. My Beloved had a Vineyard, verse 1. IN this Song or Parable, we hear the Prophet to tell of a certain Vinitor or husbandman, and of his Vineyard: of the place of the Vineyard, of the hedging, cleansing, and planting thereof with the best plants, and of a Tower and a Winepress builded and made therein: of all the which, I mind and God will to speak in order. For albeit that (after the judgement of some men) it is not necessary that we should exquisitely sift every word, or that the Allegories of the same should be expounded: thinking it enough that only by the words we should generally ●nderstand the Lords love and mercy to ●is people, and their unkindness toward▪ ●im: yet have I thought it meet and ●●nuement to examine every word particularly, and thereof in the fear of God) ●o yield the sense, as of an Allegory or Parable which cannot well be understood without an exposition: and that the soo●er, because it may appear even to the ignorant and unlearned, with how many ●ich and particular bounties the Lord had ●lessed and beawtified the people of Israel, and how careful, provident and watchful he was over them at all times: ●a vehement Argument to have stirred them to thankfulness. Neither should we be ingrateful to the Lord, when (the rather by the consideration of these things) we meditate of the Lords love and mercies towards ourselves, the which in very deed have been, and be right plentiful and most apparent in this our time. 1. First therefore, in that the Lord God The Vinitor and his Vineyard. likeneth himself to a man, and speaketh after the manner of a man, thereby applying himself and his words to our infirm and gross capacities, it argueth his love and favour to man, who, as a Father loving and liking his little Son, will etiam in baculo equitare (as they say) show himself as a child to teach his child. And thereof singeth the Psalmist: Who is like unto the Lord our God, that hath his dwelling on high? who yet abaseth himself to behold things in heaven and in earth? And who can but wonder with the same, that considereth how the Lord so high Isa. 9 and wonderful vouchsafeth to incline himself to our condition, to humble himself to teach and instruct us: to be mindful of us: to regard us? But yet, more apparent is his love and mercy to his people, in that he likeneth himself not only to a man, but also to an husbandman: yea, to a wise, careful, and painful Vinitor, and his people to God is as a Vinitor. his Vineyard, which is also oftentimes spoken and repeated in the holy Scriptures. 2. There is not (in all the Scriptures) a meeter Comparison to set forth the love and mercies of God to mankind: for, as there is not any possession of the husbandman more precious and dear A notable comparison to express the love of God to man. unto him, then is his Vineyard: so nei●her any, that requireth the like providence, care, labour, and daily regard. By this the Lord would teach, that the people of Israel and judah were not only unto himself a precious inheritance: but also, that himself hath a special love, liking, and regard of the same, to consolate and embolden them in all afflictions that put their trust in him, and to stir them up to express their thankfulness, by bringing forth and yielding unto him the fruits of righteousness. And such a thing intended our Saviour when he said to his disciples: I am the john. 15. 1. 5. 8. Vine, and my father is the Husbandman. Again: I am the Vine, and ye are the Branches. Again, Herein is my Father glorified, that ye bear much fruit, and become my disciples. This similitude doth aptly set forth the love and mercy of God to his people: but to amplify and enlarge the same, the Prophet bringeth in certain particulars, numbering up certain special benefits that the Lord of his goodness had bestowed on his Vineyard: that is, on the people of Israel and Iuda● 3. Objection. But here it is said: What? is no● God the Lord of all people, kindreds, an● Psal. 24. 1. tongues? saith not the Psalmist: Th● Earth is the Lords, the plenty of the round world, and they that devil therein? How God is said to have one Vineyard: and how? Answer. then is it said, that God hath this one Vineyard? as if therefore in respect of this one, all other Nations did nothing belong unto him? I answer: As those things which men affect, and use either little or nothing, are said to be not their own, in respect of those things which they most love and use daily; so, albeit the Lord knoweth who be his, and hath also other sheep which are not of this fold, yet because it pleased the Lord to elect & choose those sheep of the house of Israel from and before all others, and to favour and feed them with right good pasture, and to be present and daily helping them, and to account and reckon them for his peculiar people: therefore they are called his Vineyard: his sheep, and his peculiar people, and he is called their God. 4. And indeed, the Lord God hath not one only Vineyard, but many Vineyards, God hath many Vineyards: but yet one above all: even of and among the Gentiles also: And the time is come, that those sheep which are without, are also both called and brought into the right sheepfold under the chief Shepherd, according to that desire of Noah when he prayed thus, O that God would persuade japhet to devil in the Tabernacles of Shem! But until that came to pass, the Gentiles were excluded (as it were) from the people of God, and the Israelites were chiefly accounted and called the Vineyard of the Lord, as the same of whom he had most regard, and to whom he expressed his love by large benefits before all other Nations, as Esdras also said to the most high. O Lord, Lord of every forest of the 2. Esd. 5. 23. earth, and of all the trees thereof, thou hast chosen thee one only Vineyard: And of all lands of the world, thou hast chosen thee one pit: and of all the flowers of the ground, thou hast chosen thee one Lily: and of all the depths of the Sea, thou hast filled thee one River: and of all builded Cities, thou hast sanctified Zion to thyself. And among all the fowls that are created, thou hast named thee one Dove: and of all the cattle that are made, thou hast appointed thee one Sheep: and among all the multitude of people, thou hast gotten thee one people: and unto this people (whom thou lovest) thou gavest a law, which is approved of all. And this is approved by many testimonies and examples in the Law, in the Prophets, in the Psalms, and in the Gospel. 5. In this respect Christ said to the Syrophenissan, It is not meet to give the bread which belongeth to the children unto dogs. Mat. 10. 5. 6. Again, I am not come, but to the lost sheep of the house of Israel. And sending forth his Disciples, he charged them saying, Go not into the way of the Gentiles, and into the Cities of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. This was (I say) until the time of the Gentiles, who then also came by faith, and made a challenge of the merits of Christ, according as the Prophets, and Solomon in his Songs had prophesied. Of this also, Peter, by the vision he saw was fully certified, and Paul to the Romans, Chap. 11. at large disputeth. But the purpose of the Prophet was The purpose of th● Prophet. ●o set forth the love and mercy of God, chiefly towards the house of Israel and ●he jews, whom he had wonderfully ●lessed and enriched with benefits, and ●nto whom the Prophet preached and expounded, and applied the Parable accordingly. CHAP. III. The love and mercy of God, expressed also in these words, viz. In a very fruitful hill, verse 1. WHen men intent to plant Gardens, Orchards, and Vineyards, they first make choice of the ●lace, and soil, such as they think to be The place of the Vineyard. ●oth fertile, pleasant, and most meet for ●he purpose: neither without this provident foresight, may they expect any fruit of ●heir labours. Solomon displayed his own ●are in this case, when he said: I have made ●y great works, I have built me houses, I have planted me Vineyards, I have mad● me Gardens and Paradises, and planted i● them trees of all fruit: Eccles. 2. 4. 5. Unto this point of husbandry alludeth the Prophet Isayah, when he saith, My Beloue● had a Vineyard; Bekeren Ben-schamen, tha● is, In an horn of the son of Oil. By an horn, the Hebrews understand An horn. Son of oil. pleasure, strength, height: by Oil, they note fatness, plenty, fertility: and by the son of Oil, they note that which i● of Oil, or cometh of oil, or fatness a phrase usual with them, as the Son o● Nobles: the son of days: the son o● death: the son of plenty, etc. So, by th● horn of the son of Oil, the Prophet meaneth a very pleasant and plentiou●●ill or high country: declaring thereby, that God had planted his people in ● land both pleasant and plentiful of all Pleasant and fertile. fruits. 2. Some moralising on this place, understand by this hill, the field of this world: but they exceed the meaning of the Prophet, who doubtless speaketh of the land of Chanaan, and alludeth to the words of the promise made to them that hearkened to the Lords voice, and walked in his Deut. 28. 1. 11. 13. ●ayes, Deut. 28. The Lord will set thee on ●gh above all the Nations of the earth. A●ine: He shall make thee plenteous in goddess in the fruit of thy body, in the fruit of ●y cattle, and in the fruit of thy ground, in ●e land which the Lord swore unto thy fa●ers to give thee. Again, The Lord shall ●ake thee the head and not the tail: and ●ou shalt be above only, and not beneath. ●nd speaking again of this special land ● the Lord's Vineyard, he saith unto the ●ildren of Israel, The land whither ye The plenty and pleasures of the land of promise. Deut. 11. 11. 12. ● to possess, it is a land of mountains and alleys, and drinketh water of the rain of ●auen (which was in this preferred to the ●nd of Egypt, which for want of rain freely needed to be watered with streams ●awen out of the river Nilus.) This land ●eth the Lord thy God care for: the ●es of the Lord thy God are always ●on it, from the beginning of the year, ●to the end of the year. And this no●d his continual providence over this ●nd beyond all others. This is the same ● the which the Lord spoke when he said, ●at he would deliver his people out of the hand of the Egyptians, and bring them out of that land, into a good land and ● large, into a land that floweth with milk● and honey. And indeed, Moses both believing and foreseeing this in the Spirit prophesied thereof in his Song, saying He carried him up to the high places of th● Deut. 32. 13. 14. earth (for the land of Canaan was indeed high in respect of Egypt) that he might eat the fruits of the fields: and he ca●sed him to suck honey out of the stone, an● oil out of the hard Rock: Butter of Ki● and Milk of Sheep, with fat of the Lamb● and Rams fed in Bashan, and Goate● with the fat of the grains of wheat, an● the read liquor of the Grape hast th● drunk. 3. Some would refer this only t● the City of jerusalem, which was high● then all other Cities, and the Countr● thereabouts, no less fruitful, especially in Vines, the which do grow and prospero Bacchus amat colles, Aquilonem, & frigora Syluae. naturally, rather in the high hille● then in the low countries, chiefly ther● where they have the heat of the Sun a pure air & sweet humour. And there of is it, that all Vines are not of like goodness and pleasant taste, because all pla● are not alike in goodness and na●e for it. And it is certain, that as the tophet commendeth the field whereon ● Vineyard was made by the situation ●reof on an hill, and by the goodness ●he soil: so he would thereby display ● plentifulness and pleasures of the ●d of Canaan, into the which the Lord ●d by his grace brought his people of ●ael, and planted them: as also the happy ●e & condition of that people, as long ●hey enjoyed the presence and favour God in that pleasant land, in regard ●ereof, all nations called them blessed, ●he Prophet Malachi said. Mala. 3. 10. 4. And this shall we the better The situation of the land of Chanaan. Mare mortuum. ●we, if we note, how this land was bordered and compassed about. It ● on the East side thereof, the Dead ●, whereas in the old time were ●ed the Cities of Sodom and Go●rha, the which Country as we ●de in the book of Genesis, Chap. 13. ●. was both pleasant and plentiful in ●ites, and therefore Loath in his de●ting from Abraham, made choice thereof to devil there. Beyond the whi● Althamer. in Syl. Bibl. Sea, was the Country of Moab and A●mon, and the great River Euphrates, b●yond Luther. in Isay. the which is Babylon, and the regi● of the Chaldaeans, and beyond that Per● Than on the North side lieth Galilaea, the back whereof is the Mountain ●banus, beyond the which is Damascus, ● the famous River Euphrates: then Sy● and Assyria, which bend towards the E● then beyond that, is Zidon and tire, ● tending something towards the W● Than on the West part, are the Philist● or the land of Palestina, with the coasts the great Sea, called Mediterraneum, the Sea of Palestina. And then, lastly the South side, Egypt, Ethiopia, the read S● Edom and Midiam. But Egypt, though be set on the South side of judaea, deigneth very much to the West. And th● are the limits or bounds of the land Chanaan, otherwise called the land promise: the which is more at large ●scribed in those places of the Scripture as Gen. 10. 19 Exod. 23. 31. Nomb. 34. to verse 13. Deut. 11. 11. 24. Josh. 1. and Ezech. 47. 15. unto the 21. verse. 5. Now, by this we may gather, that ●e Lords Vineyard was sited indeed ● the hill of the son of Oil (as the Prophet saith) that is, in a most pleasant and ●uitfull land. Such a blessing did the Lord ●ue to the children of Israel, and such The good things belong to the good. ●ood things bestoweth he on his people, things ordained (indeed) not for the ●icked Chanaanites, but for the godly ●raelites: not for the atheistical world●gs, but for the true worshippers of ●od, howsoever the wicked have and do ●yly usurp on them and abuse them: ● stir up the children of God to the ●ght consideration of his fatherly love ●d mercies towards them, and to be right ●ankfull unto him, by whom and from ●hom, they enjoy these so rare blessings. 6. Where the Prophet saith, My Bewed had a Vineyard in such a place, he ●ould teach us whose those good things ●e, and who giveth and bestoweth them ● the children of men. The Devil saith, ●ll these things be mine, and to whom soever ●ill I give them, Luke. 4. 6. But he lieth ●ost falsely: for he hath nothing, but Whose the things of ● permission from the Lord. For the earth is the Lords, the world is the Lords, the world are? Gods. and all whatsoever is therein is the Lords, who giveth the same to whom soever he william. Thus also the worldly man saith▪ These Lands, these Parks, these Forests, these Granges, these Manors, these Farms, and all these things be mine: I have gotten them, I have travailed for them, I have adventured my life, and perished my conscience, and now they b● mine, nor belong they to any other. This was Nabals' resolution. But the Prophet saith: The Vineyard is the Lords: The vineyard of the Lord of host is the house o● Israel: and the man of juda his choice plant, and whatsoever we have for th● use of our life, is the Lords: for he giveth water and bread, milk and honey, and whatsoever else. And this the servant o● Abraham confessed, when coming to Gen. 24. 35. bethuel's house, to get a wife for Isaak h● masters son, he said: The Lord hath blessed my master wonderfully, that he is become great: for he hath given him sheep an● beeves, and silver and gold, and men-servants, and maidservants, and camels, an● asses: So he acknowledged that his master was enriched of the blessing of God, from whom he knew that every good thing came, and not of any labour or wisdom of his, albeit he was a man both wise and virtuous. 7. O that men would in like sort acknowledge whose all these things be, and ●ow they be enriched with them in the We should consider of whom we have our wealth, etc. and use i● well. world, and that they would accept & use them as his gifts, and not to abuse them after their lusts. Let us know, that the Lord hath a Vineyard and talents, and ●e setteth forth his Vineyard to some: ●e dareth ●his talents to other. Let not now the Husbandmen say, this Vineyard is our own, and we will not ●aue this Lord to rule over us: Nei●her let them which have the talents ●o be employed, neglect them to their pleasures, and reckon not of any account: But let the Husbandmen know, that they are but tenants, and that the Vineyard appertaineth to their Lord, who looketh for the fruits thereof: and let the other know, that the talents belong to ●heir master, to whom they aught to ●eeld increase thereof, else shall they be thrust out, and destroyed for ever: for the Vineyard is the Lords: the Talents are his: and he will not that we derogate from him, and arrogate to ourselves that which belongs to his honour. CHAP. FOUR The love and mercy of God towards the jews expressed in this, that he hedged his Vineyard about, verse 2. IT seemeth to some, that the Prophet observeth not the right order of husbandmen, The hedging of the Vineyard. who begin first to plant before they hedge their Vineyards. And to that order it seemeth that our Saviour in Math. 21. 33. alludeth when he saith, that the householder planted a Vineyard, and hedged it round about. Howbeit, we should rather respect the matter and drift of the Prophet, than his method, being certain, that the Lord (who is only wise) did not plant only his Vineyard in such a place, but also added all things necessary both for the defence, safety and prosperity of the same. And yet we shall not need to subvert the Prophet's order in The Prophet's order may be observed. this, seeing that according to the same, it may be true enough, that the Lord first ●edged his Vineyard, and made all things safe and sure about the very place thereof, before that he planted therein the choice Vine, as those husbandmen accustom to do, which before they till and sow their land, do first hedge and fence it strongly round about. 2. And this shall appear plain enough, ●f by this hedge we understand either the Law of Moses (as some expound it) or the Divine Protection, whereby the Lord governed, defended, and preserved the children of Israel, and of the which, they ●nioyed the benefit and commodity long ●ere they came into the land of Chanaan: Read Psal. 105 8. 13. 14. but then and there they felt the sweet savour of the same most abundantly, as that Vineyard which is environed and well fenced round about with a most mighty and substantial hedge. And in this respect the Prophet observeth such an order, as well became the Lords wise proceeding by his providence in this matter, whereof Christ spoke summarily. 3. This Hedge is expounded sometimes By the hedge, is noted sometime the Law: Munster. in Isa. 5. to signify the Law given by Moses, by the which the people of Israel was kept in order within, and well defended from the foes without; and without the right use whereof, they retained neither good order nor safety, but confusion and ruin: howbeit, the Hedge here chiefly noteth the Divine Protection, by the which (as by an hedge) the The Divine Protection. Lord both defended and preserved the children of Israel. Of this hedge speaketh the Psalmist, saying: Who so dwelleth Psal. 91. under the defence of the most highest, shall abide under the shadow of the Almighty. Again, There shall none evil happen The commodity of this hedge. unto them, neither shall any plague come nigh thy dwelling: for he shall give his Angels charge over thee, to keep thee in all thy ways. This hedge did the Lord promise' to make about jerusalem, when he said by the Prophet Zacharie, I myself Zach. 2. 5. will be a wall, or hedge of fire round about her. And in this time, he reproved the Devourer for their sakes, neither Mala. 3 11. did he suffer him to destroy the fruit of the ground, nor was their Vine barren in the field, as said the Prophet Malachi. 4. This is that hedge, with the which the Lord did compass Elisha round about, when to defend him from the rage of the Syrian soldiers, he sent horses 2. King. 6. and chariots of fire, which environed the City of Dathan where Elisha was. And this hedge did the Lord God make round about job, and all that he had, so job. 1. 9 strong, that the Devil himself could not so much as touch him. Therefore he said, Doth job fear God for naught? hast thou not made an hedge about him, and about his house: and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. That is, hath not job good cause to serve God, seeing God protecteth him and his house and substance, and blesseth and prospereth him? but if the Lord would remove from him this hedge, he should soon be as bore as ever Adam was, when he sought with fig leaves Gen. 3. 7. to cover his nakedness. 5. Indeed, whensoever this hedge is gapped The want of the hedge. Psal. 80. (in the Lord's displeasure) there is then neither safety nor prosperity at all: for (as the Psalmist saith) the wild Boar out of the wood, and the wild Beasts of the field do devour them within: that is, the cruel Tyrants, and such as hate both the people of God, and the holy religion, are priest and ready to invade and devour them. The Assyrians wanted this hedge, when 2. King 17. 25. being in the cities of Samaria, they were destroyed of Lions, which the Lord sent among them, for that they feared not the Lord. And this hedge was gapped, before this, to the Israelites, when the Philistines entered into the Vineyard, and smote 30. 1. Sam. 4. 10. 11. thousand footmen of Israel, and took away the Ark of God, with the which (as the wife of Phinez complained) the Glory of Israel was departed. 6. When the Psalmist on a time perceived this hedge to be gapped, through the which the wild Boar of the wood, and the wild Beasts of the field had entered the Vineyard, he lamented, and complained unto the Lord in the behalf of the distressed people, and prayed also to him in these words: Return we beseech thee, o God of hosts: look down from heaven, Psal. 80, 14. and behold and visit this Vine, and the Vineyard that thy right hand hath planted, and the young Vine, that thou madest so strong for thyself. He desired, that the Lord would yet in mercy repair again this hedge unto them, and defend them: and Deut. 11 11. 12. that (as Moses said) he would watch over them, to preserve and protect them from the beginning of the year, unto the end thereof, as he had in times past. 7. This is that hedge, which Moses calleth the refuge and defence of Israel, the shield of their help, and the sword of their glory. This did the Lord cause to go before all, to proceed with all, and to compass, keep and defend all. This began in our election, was stretched forth in our calling, flourished in our redemption, shined in our sanctification, and shall be perfected in our glorification, through the merit of the Son of God. This was Psal. 105. 14. Exod. 14. Josh. 3. 16. & 4. & 5. as a wall unto the Israelites both on the right hand and on the left hand, when they came through the read Sea, when they passed over jordan, when they marched towards the land of Chanaan, whiles they prospered in the holy land, and glorified the Lord their God in their hearts. 8. And this is the Hedge, by the which the Lord (through his Son) blesseth, prospereth, and preserveth both us and our houses, and all that we have, whiles we truly serve him, maugre the fury of our foes. Therefore, let us be thankful unto God, and retain his Grace, to serve him with reverence and fear, so shall this hedge be maintained for our continual safety, peace, and comfort. CHAP. V. The love and mercy of God, expressed also in this: that he gathered out the stones of the vineyard, verse 2. NExt to the enclosing, the Prophet telleth of a cleansing, saying, that The cleansing of the Vineyard. his Beloved gathered out the stones. There be some which would confounded this circumstance with that which goeth before, expounding this place to be a ●alling, or placing of stones in order, as ●n a wall, for that the word Sákar, signifies In secundá coniugatione. to gather stones, to place stones, to ●edge with stones, or to make a wall with ●tones: and so much the sooner, because ●hat Christ in the Gospel speaketh of the ●edging and planting, but not of the cleansing of the Vineyard. Howbeit, it ●s true, that neither Christ nor the Prophet meant that the Vine could well Math. 21. 33 ●rosper and grow there where the stones ●ere not gathered out, and the ground cleansed of briars, thorns, and other ●oysome things. S. Luke making report ●f the same thing, as respecting rather Luk. 20. 9 ●he drift and purpose of the Lord, then ●he exact repetition of circumstances, kelleth neither of the place, nor of the ●edge, nor of the cleansing, nor of the tower, ●or of the winepress: but only saith, A ●ertaine man planted a Vineyard, and let it ●rth to husbandmen. And yet is it certain, ●hat the Vineyard was not only planted, ●ut had all things provided both necessary ●nd convenient in & about the same. Be●des that, the word as it may be & is best expounded, signifieth to cleanse from stones. 2. Therefore the best expositors have and do consent in this, that the Prophet here meaneth a picking out of the stones from the Vineyard, and a cleansing of the soil to make it capable of the plants; and profitable for the fruit. And in this; The manner of husbandmen. he alludeth to the manner of husbandmen, who before they cast in their seed or plant in their fields, do first cleanse and purge the same of brambles, bushes; thorns, stones, and whatsoever else which may hurt or hinder the growing of the seed, plants, and fruits thereof. 3. He gathered out the stones: A ston● What is meant by a stone. in the Scripture is diversly taken, but i● this place in the worst part, as we may gather by this, that the stones be gathere● out of the Vineyard, as things unprofitable and noisome to the Vines. By The Gentiles. stones, are meant sometimes the Gentil● and heathen people, and those (some say) john the Baptist meant, when he said, G● is able even of these stones to raise up children to Abraham, Math. 23. And here by the stones, are understood those hard-hearted Chanaanites, whom the Lord ca● The Canaanites. out before the children of Israel, an● thereof the Psalmist singeth to the Lord, ●hou hast driven out the heathen with thine ●nd, and thou hast destroyed them, Psal. 44. ● Again: Thou hast cast out the heathen, ●d planted it. Psal. 80. 8. That is, thou hast spelled the cursed Chanaanites, and ●anted thy people (even the Israelites) their Land. 4. And these the Prophet calleth Why they be called stones. ●nes for the hardness of their hearts, ●e which would not be mollified with ●e word of God, to serve to any good ●e. And in this sense Christ calleth them ●nes, which having stony hearts, when ●e seed of the word is cast among them, They that have hard hearts, be as stones. ●fer not the same to take root. So the ●rd by Ezechiel, calleth such kind of ●sons, stony hearts. Chapt. 11. 19 & 36. ● That is, hearts which are obstinate, ● will not be moved to repentance. ●ch stones the Lord gathered out of his ●neyard, that he might give rest and ●speritie to the same. Such stones would ●e been as pricks in the eyes, and whips the sides, and an intolerable burden ●he Lords people, had he not expelled ●m, and caused the land to spew them out, as things most unworthy so good land. Thus did he unto them of his justice for their stony hearts, and filthy abominations: and thus did he for his Vineyard, of his free love and mercy toward the same, without any desert. 5. Let us learn to make use of thi● and such other examples, as Paul w● wont to do to the Romans and Corinthians, 1. Cor. 10. Rom. 11. applying them unto these daye● to admonish us, on whom the ends of th● The use of this example. world are come, how that God, wh● the same now, that he was then, will al● reject us, as he rejected them, if we b● stones, that is, hard-hearted, stiffnecked stubborn, and polluted with the like abominations and sins. And let ● pray to the Lord in the name of ● dear Son, to put that new Spir● within us, to t●ke away that stony hea● out of our bodies, and to give us ● heart of flesh, that is, soft and tractable that we may be moved by the alluring pipe of his word, to walk in his way● to keep his judgements, and be indeed his people, and that he will be & continu● our good God, with whom we may liu● honour among those living stones of his ople, and not be gathered out and re●ed from his Vineyard, with those dead ● senseless stones which are good for ●hing. Further, by these stones, may be unstood Stones also signify all sins and abominations. all kind of errors, sins, and dominations, the which are no less ●some to the good vine, than those unsitable stones which the husbandman ●h to gather up and cast out from his ●l are hurtful to his seed. And these also Lord God gathered out from his Vine●: he banished away errors, he par●ed their sins, he abandoned all kind ●hominations, and consecrated this ●le to himself, through the most ●llent Graces of his Spirit, where●hey might be and continued wise, ●e, pure, and an holy people, as to ●m he might say (as to his innocent ●wsesse) Behold, thou art fair (my ●e, my Sister, my Spowsesse) and with●pot. Finally, by these stones are meant more terally all things whatsoever were of●iue, noisome, or unprofitable to the Lords people, to the end he might (the things being removed) furnish them w● things good and profitable. Such a mat●mindeth this Prophet, Chap 57 14. wh● prophesying of the return of the peop● from their captivity into their own la● that none impediment might hinder th● happy return and way homeward, h● saith: Cast up, cast up, prepare the way, t● up the stumbling blocks out of the way of ● people. Again, he saith: Cast up, cast ● the way, and gather out the stones: that ● prepare yourselves, and remove away t● let's that may hinder you. 8. So the Lord gathered out the sto● from his Vineyard: that is, he rejected ● Heathen in respect of his people, the c●dren of Israel: he expelled and cast● the stony Canaanites: he cleansed th● The Lord removed all naughty and unprofitable things from his Vineyard. from all abominations, and suffered● those gross sins of the Heathen ● reign among them: and he remo● from them all noisome impedime● that the Vine being planted, might spry up and prospero. And in this, is set fo● the great regard and care that the Lo● (in mercy) had of this people of Isra● And by this the godly (which are the ●ds true inheritance) do not only ac●wledge the Lords great love and mer●owards them: but also his desire to ●nse them from all errors, impediments ●hinderances, to their daily growing, ●spering, and bea●ing the fruits of ●ctification; and they gladly add to ● example, that commandment which ●ist gave them for their good. If thy ●t hand hinder thee, cut it off and cast it ● thee: which also alludeth to that ●d of God spoken to Moses, saying: Put ●hy shoes from thy feet, for the place wher●hou standest, is holy ground. Exod. 3. 4. ●d the which john the Baptist in his prea●g, did warily observe, Prepare, saith ●he way of the Lord, etc. For, neither ●OD and Mammon, nor Christ ● Belial can agreed: nor can such burrish ●es, agreed with the pure Vines in the weyard of the Lord: therefore they be ●hered up with those noisome toys, ●d cast out. CHAP. VI The love and mercy of God to the ●e● declared in this, that he plan● his Vineyard with the choice V● verse 2. AFter that the Prophet had spok● of the place of the Vineyard, ● the hedging about, and cle〈…〉 thereof, he also speaketh of the plan● The planting of the Vineyard. as also of the kind of vine where wit● was planted: and as without this, all ● rest is nothing worth, so neither can ● labour and cost be quited, except ● plants be of a good kind. Therefore ● Prophet saith, He planted it with the ● plant: The Hebrew word is * Sorek. Vitis electa. Gen. 49. 11. Sorek▪ t● is, the choice Grape. Of this kind ● Vine spoke jacob, when he blessed ● son judah, saying: He shall bind ● ass foal unto the Vine, and his asses colt ● to the best Vine: He shall wash his garms in Wine, and his cloak in the blood ● Grapes. And this kind was wont to gro● ● the valley of Palestina, where Samson ●ued Dalila, which valley was also na●ed judg. 1●. after the Vine, by the which the country was most commended. 2. Now, as the best things are set ●orth● by the things of best price and estimation: so here, as by the Vineyard, ●e Prophet meant the people of Israel, ●hich the Lord chose and took from ●ong all other people: so also by the ●oise Vine, or the best Plant, he understands What is meant by the choice Vine. the best and choice persons ● and among that people of Israel, especially of them of the house of judah, ● David (of whom is mention made in psalm. 78. 71. and Solomon, and some ●ch others, whom the Lord God had ●osen, illuminated, and inspired with ● principal spirit, and made zealous and ●le, some to rule and govern: some ● teach and instruct the people: some ● minister in the house of the Lord: ●nd every one of them to serve God, and benefit the Common wealth in his▪ several calling, according to the law & word ●f God. And that this choice vine noteth especially them of judah, the Prophet himself in his exposition of the Parab● witnesseth it, saying: The man of Iudah● his pleasant Plant. Ver. 7. 3. Of this Plant singeth the Psalmi● and telleth us from whence it was take● and how it was planted after that t● place was cleansed and prepared, sayi● to the Lord: Thou hast brought a Vine ● From whence this Vine came. of Egypt, thou hast cast out the Heathen a● planted it. That is, thou hast brought th● chosen people out of Egypt, and hast ●● out the stony hearted Chanaanites, an● planted that people in the land, wher● they dwelled: Psal. 80. 8. And of this h● speaketh yet plainer. Thou hast driven ● the Heathen with thine hand, and plan● them, thou hast destroyed the people of t● land, and caused them to grow: that is, tho● hast gathered out the stones, even the s●o●nie Chanaanites, with thy mighty pow● and destroyed them, as things noisome and unprofitable: and thou hast plant● thy choice Vine, even thine elected people, and caused them to prospero in tha● good land. 4. Some would, that by this Vine w● This Vine sometimes noteth Christ. should understand our Lord jesus Christ▪ whom the father promised to Abraham, and ratified to his seed, being borne in ●he Tribe of judah: and the rather would ●hey it should signify Christ, for that the Prophet speaketh in the singular number ●oth in the Parable and in the exposition of the Parable. He saith not Vines or Plants: but a Vine, or a Plant Sorec. And ●ee saith, not the men of judah are his Plants: but, his pleasant Plant, is Is●h●ehudah: the man of judah. And to this, may also that of the Psalmist be applied, which in the Gospel is performed by Christ, who was called out of Egypt after Mat. 2. 15. ●he death of Herod, alluding to an other prophesy which said, Out of Egypt have Hos. 11 1. ● called my Son. And indeed, albeit this singular kind of speech may well be referred to that singular kind of Vine, or cho●en Grape, and signify that peculiar people, whom the Lord God chose from and above all other Nations of the earth: yet will I not deny, but that the Prophet in ●his, may point unto him, who said unto ●is Disciples, I am the Vine: ye are the Branches: that is, unto jesus Christ the Ioh 15. 4. ●rue head of the holy Church, in whom (doubtless) that was truly verified an● accomplished, which was prefigured by the deliverance of the Israelites out o● Egypt, and by planting of the choice an● holy people of God in the pleasant lan● of Chanaan. And in this, the love & mercy Christ was borne in the Tribe of judah. of God appeared most bountifully unto this people: that he vouchsafed the● his own son, according to the prophesy, which saith: When Israel was ● child, than I loved him, and called my so●● out of Egypt. And this Plant is to all othery preferred, without comparison, as the● only true Vine in whom the Lord is w● pleased, and the same in whom the true believers do prospero and bear fruit● joh. 15. 4. 5. Others also by this choice Vine, have The church. The holy religion. understood the Church and holy religion, the which the Lord placed and planted in and among that people, where also he was of long time best served and honoured. Howbeit, the best learned of our age● have expounded it simply of the holy & zealous men of judah, (as I said before) and so they have translated the place as we have accepted it: He planted it with ●he best Plants: The men of judah are his pleasant Plants. And indeed, these being by his goo● Grace framed and made like▪ unto the Image of Christ the true Vine, whom they imitate as the right branches of the same, in ten things: as first in the Root. 2. in the Stem. 3. in the Bark. 4. in the Branches. 5. in the Leaves. 6. in the Flowers. 7. in the Sap. 8. in the Fruit. 9 in the congruity of the Grapes. 10. in the use of the Wine, that is to say: 6. First, as the Root of the Vine 1 The Root. than best prospereth and beareth when ●t is planted in that convenient hill or ●oyle which is set against the hear of the Sun, hath a pure air and sweet humour: so doth the soul and mind of the godly man the best prospero, when it resteth in the love of God, in the justice of Christ, and in the sweet operation of the holy Ghost. 2. As the Sten of the Vine among all other trees, 2 The Stem. exceedeth in growing from degree to degree: so the godly man increaseth daily in godliness far beyond all others, proceeding from one virtue to another, as of the which spoke Solomon: Many daughters there be which gather riches together: but thou goest beyond them all. Pro. 31. 29. 3. As the Bark or rind of the Vine appeareth 3. The Bark or Rind. withered and dry, notwithstanding it hath plenty of sap within it, chief in the winter: even so, howsoever the godly man appear under the cross of affliction, yet is he replenished with the sweet liquor of life: for the King's daughter is Psal 45. Canti. ●. glorious within, though she seem black and deformed without. 4 Fourthly, as the branches of the Vine be naturally flexible and hung downward, 4. The Branches. especially in the time of bearing of fruit, as offering both herself and her fruits to them that will vouchsafe to take thereof: so the godly man is both humble and liberal, willing to submit himself to others, and to give to others, of that which he hath. 5. As the leaves of the Vine do both cleanse & heal the wounds 5. The Leaves. and soars of them that take and apply them: so the words of a godly man being (as it were) wholesome and seasoned with the salt of the heavenly wisdom, do both purge and heal all the wounds & enormities of sinful consciences, as it is said; he sent his word and healed them. 6. As the flowers 6. Psal. The flowers. of the Vine do by their wholesome smell and sent expel every venomous thing, from the which therefore the Serpents ●nd venomous worms do fly in the time ●f their blowing: even so the good life ●nd manners of the godly man, expelleth wicked imaginations from the hearts, and ●ndgodlinesse from the hands of many of ●hem that behold them. 7. As the liquor or sap of the Vine being cut in the spring time, droppeth forth 7. The liquour or sap. much like those tears that drop from the ●yes of him mourneth: so the godly man ●ho is afflicted, is often provoked to sweep, sometimes for himself, sometimes ●or others, sometimes for that the glory of God is profaned among men. 8. As the 8. The fruit. truite of the Vine is sweet in itself, plea●ant to him that useth it, and profitable to ●he Vinitor: so the virtues of the godly ●an are in himself comfortable, to his ●orethren delightsome, and profitable to ●he glory of God. 9 As the Grapes 9 The Grapes mixed together. do well concord one with an other, and make as of many but one Wine: so not only the godly do concord in the Vine Christ, but also all their good works do in a most sweet harmony and communion consent one with another, to the praise of God, and comfort of men. 10. Lastly▪ as the wine both comforteth 10 The wine comforting and inflaming. and inflameth them that use it: so the spiritual virtues of the godly, do both comfort them that thereof take use, and inflame them with a fervency of holy: zeal; especially then, when it pleaseth God to make the examples of those holy men, applicable to them that either behold or hear thereof, through the virtue of his spirit. And herein also appears that godly envy, where many men beholding the forwardness of others, do strive to excel them, and to run before them towards the goal of eternal life. 11. As all those Christian and godly virtues are found and be indeed actually and really resting and reigning in the body of Christ without measure: so also are they by participation and application; found in the godly in a measure, whom the Lord hath and doth conform to the image of his Son, and who indeed (as the members of Christ) do endeavour to follow the Lamb their head, whithei soever he goeth. Such a Vine did the Lord God plant in his Vineyard: & such seeds sweth he in the Church, that so good an ●iginall and begt●ning might happily ●ue the semblable proceeding and suc●sse. Neither that any fault might be found ● him touching his discretion and choice the Plants, howsoever the Vineyard ●ould prove in the end, he made a chief ●d special choice of the best Vine. 12. Thus the Lord in the Gospel telch, Fron whence the evil fruit cometh. how that the good man sowed good seed ●is field: and therefore when the tars ap●red to spring up with the seed, and the gestion was asked from whence those tars ●e? he, to clear himself of all fault, ●d: I did (for my part) sow good seed: ● those tars are cast in by the envious man, ●les men slept, to hurt and hinder the ●peritie of my seed. And indeed, in ● there be so many ungodly Miscre● in the Church, and so many horrible dominations and grievous sins in ● world, it is not long of GOD good householder: for he hath not ●nted any such Plants in the Church, ● sown such tars in the world: but the Envious man, that is, the Diue● who hath in himself nothing but wickedness, it is he, that hath done this; h● hath conceived mischief, and brought forth ungodliness: he hath planted th● wild grape, he hath cast in the tars among the wheat in the field: he troubleth the Church with wicked & ungodly persons; he pestreth the world wi● noisome and filthy abominations, errors and sins. 13. But the Lord God, who is ● good and gracious to his Vineyard, ha● therein planted the choice Vine, and sowe● the good seed: that is, godly and zealot persons, the true and right Religion, ● godly and heavenly Graces, and spiritu● good virtues, the which kind of plan● and like seed, cannot but fructify a● bring forth unto him the like fruits and if the fruits which appear be no● this kind, esteem them not to be th● right fruits of this plant, or of this seed for men do not of thistles gather figs, n● of thorns grapes. Thus as the tree● well known by the fruits, so are me by their deeds; for the good man fro● the good treasure of his heart, bringeth ●orth that which is good: and the evil ●an from the evil treasure of his heart, bringeth forth that which is evil. CHAP. VII. The love and mercy of God, expressed in this, that he built a Tower, or great thing in the mids of the Vineyard, verse 2. AS the Lord was most diligent and careful to enclose, cleanse, & plant his Vineyard, so also he spared no ●st to beautify, to fortify, to guard and arnish the same. For now the Prophet The building of the Tower. ●yth, that he builded * Migdal bethocho. Migdal bethocho, ●at is, a great or high thing in the mids ●ereof. This word is translated into wreeke Pyrgos, which we call a Tower. ●he Prophet meaneth, that the Lord ●ade some mighty monument, or great ●orke in the mids or chief place of ●e Vineyard, and would, that by the ●ilding thereof, we should note his love and affection to the place. 2. by the grayness of the work▪ his cost, expense care and regard. 3. by the placing ther● of, his exquisite wisdom and prosp●tion. 2. For men do commonly build ho●ses Where men build, they delight in the place. in those places whereof they have ● pleasure and delight. And this had ●● Lord to this place, where he had set ●● name, as the Psalmist saith, and where● Psal. 78. 69. he would that his own son should● horn. Of this Vineyard, he said by ●● Prophet Hoseah: When Israel was a chil● Hos. 11. 1. than I loved him. And of the same he say● by jeremy: I have loved thee with an eu● jere 31. 3 4. lasting love, therefore with mercy I ha● drawn thee. And thu● singeth the Promised thereof, The Lord hath chosen ●● Psal 132. 14. 15. to be an habitation for himself: he h●● longed for her, who saith: This shall 〈◊〉 rest for ever, here will I devil: for I hau● delight therein. Therefore to make 〈◊〉 he saith: I will build thee, and thou shall ● builded, o virgin Israel. Again, I with ● jeremy. 44. you, and not destroy you. 3. And as in building there is bestow● 3 The building of a A Tower requireth both cost and labour. cost & labour: so the building of a Tow● requireth an unmeasurable charge & la●our: but the Lord buildeth a Tower: allu●ng to the manner of those builders, ●hich being very rich and wealth, spare ●ither cost nor labour to build and set ● that which shall be most pleasing unto ●eir hearts in the places wherein they have delight to devil. Thus, when david ●ouided for the building of the Temple, ● heaped up a wonderful treasure and ●re of all things belonging to the same. ●nd thus, to take away all occasions of ●estioning, how this great matter should ● accomplished; the Prophet doth not ●ly tell us, that all the Earth is the Lords ●h the plenty thereof: but also saith, ●t the zeal of the Lord shall bring to ●e that which he hath devised, neither ●ll the greatness of the cost, nor the measurableness of the labour, hinder ● p●●pose therein. He buildeth not this Tower in a ●ner or by-place of the vineyard, but in 4 The place of the Tower. ● mids thereof: alluding to them ●t build their houses in the mids, or ●he most convenient places of their in●itances. Thus the Lord as most wise and provident, hath disposed all his wor● How God hath disposed his works. Gen. 1. 31. in the best order (as we see in the mighty works of the Creation he hath done) an● hath ordered all things to be most fit an● convenient for the prosperity and goo● of his Saints. And thus hath he done fo● us: therefore let us also yield ourselves What we must do. fit for the Lords building, and edify on● another: let us be thankful unto h● Grace, for such his great cost and care be ● stowed in and for us; neither let us murmur to bestow of that the Lord hat● given us, towards the advancement of hi● glory, and the comfort of our brethren ● moreover, let us (after his holy example ● use and employ the wisdom, reason a● judgement which he hath adorned ●● selves with, to the right ordering of all o● actions and affairs. 5. It hath pleased some to conclude this great edifice or building in ●●nter●plation: but it liketh me better, that by th● same we understand either the great metropolitan city of the jews, namely Ier●salem, or rather the Temple which Sal●mon builded therein, not only by the co●mandement of David his father, but al●● by the will, power, and authority of ●e Lord: and therefore was chiefly at●buted to the Lord himself, as the psalmist saith, He chose the tribe of jush, even the hill of Zion which he loved, ●d there he builded his Temple on high, and ●id the foundation of it like the ground which ● hath made continual. Psal. 78. 70. And of ●rusalem he saith again: Jerusalem is ●ilded as a City that is well compact together ● itself, whereunto the tribes, even the tribes ● the Lord, go up to testify to Israel, to praise ●e name of the Lord, Psal. 122. 1. 6. Neither may the place be amiss The good policy or government of the Israelites. ●ansferred to the good government and ●ell ordered commonwealth of Israel, to ●●d for the which the Lord raised up, in, ●●d among them, sometimes most wise & valiant Captains, as Moses and josuah; ●metime prudent and upright judges, as barach, Gedeon, Samuel: sometimes most ●oble and famous Kings (especially in Iu●ah) as David, Solomon, jehosophat, H●ze●ah, josiah, and such others, which are also ignified by this Edifice or Tower. And ●f these speaketh David, when he singeth ●●us: Peace be within thy walls or Towers, and prosperity within thy palaces. 7. By this Tower may likewise be understood The great works of God. the great and wonderful worke● of God, wrought and declared openly, and in the mids of this people, of the which the books of Moses, of josuah, of th● judges, of Samuel, of the Kings, of the Read Psal. 105 27. and P●al 40. verse ●. Chronicles, and of the Prophets, do a● large testify, whereof also the sweet● Psalmist of Israel hath in many places spoken at large. Neither was there eue● any nation under the heavens, to whom God came so near, as he came unto the Deut. 4. 7. 8. 33 3●. and 10. 21. Israelites in all that they called unto hi● for: nor was there any nation so grea● that had ordinances and laws so righteous: nor was there ever any people that heard the voice of God speaking out of the mids of a fire: nor hath the Lord assayed to go and take him a nation from among nations, by so many temptations, and signs, and wonders, and warre● and a mighty hand, and a stretched o● arm, and by great fear, as Moses plainly told them. 8. Finally, this great work or Tower, doth not unaptly signify that mystery of Godliness, whereof S. Paul The mystery of godliness. ●ake, saying: Gneat is the mystery of godliness: for God was made manifest in 1. Tim. 3. 16. ●e flesh, was justified in the Spirit, was e'en among the Angels, was preached ● the Gentiles, was believed on in the ●orld, and was received up into Glory. This ● that new and strange thing, whereof ●oth jeremy, and Isayah, yea and Daniel, Isa 7. 14. and 19 5. jere. 31. 2●. ●d other Prophets, have so plainly ●oken and prophesied. A work surpassing all other in greatness: a won●er, far beyond all other wonders to ●e marveled at. The building of this edifice is of more value, cost, and care, ●en the building of Hevah of the rib Gen. 2. 22. ●f Adam. 9 And this is applied according The uses of a Tower. ● the sundry uses of a Tower, which ●e among some others, these four: ●at is to say: First, the Tower is built for a beauty to the place; Se●ondly, for a meet prospect and watch ●nto the extreme borders, or as a guard ● the same: Thirdly, for a defence ●nd preservative for them that be within it: Fourthly, for a terror and destruction to them that be without it. And so (indeed) every of these grea● edifices before mentioned (as they are, and may be wisely considered) did bewtisie and adorn this people with high glory: did yield them a right watchful regard and prospect unto every part and member of their Commonwealth: did strongly arm, defend and preserve them that dwelled under the shadow thereof, and astonished and vanquished their foes on every side. 10. Thus hath the Prophet declared, The happy state of them which have the presence of God. not only what cost and charge the Lor● bestowed on the people of Israel, to express his love & affection towards them● but also how prosperous and happy wa● the state and condition of that people, so long as the Lord was present among them with his love, grace, mercy and blessings. And (indeed) this was their glory, in the midst of them (as the Lord said by the Prophet Zacharie:) this was their wisdom, Zach. 2. 5. this was their defence, and this was their victory and triumph over their enemies. CHAP. VIII. ●he love and mercy of God to his people signified by this, that he made a Winepress in the Vineyard. vers. 2. We have heard of the hedging, cleansing, and planting of the Vineyard, as also of a Tower built in the midst of the same. Vn●o this (the Lord continuing his care, ●ost and regard, willing to omit nothing) The Winepress. ● added a Winepress. The Prophet saith, he digged therein a Lake, or a ●essell, or a Tun: The Greeks call it Lenor: ●hat is, a Vessel, in the which the liquor ●f Grapes, or the new Wine, is wont to ●e pressed out. But because the word is diversely taken, it hath pleased the Latin interpreters, to translate it Torcular, the which we call in English, a Winepress, a ●hing incident to the Vineyard. For by ●his, the Grapes are pressed, and the Wine ●aken out to the right use. And this was a token of the conceived hope of the fertility of this Vineyard, in and about the which, there was bestowed & employed such care, diligence & unmeasurable expenses▪ 2. But for as much as the Prophet speaketh in a parable or dark saying, which needeth an explication, we may not omit to search out the true meaning of the Prophet, & sense of his words, lest that whiles we speak with the tongue, we observe not Paul's rule, to speak to edification. By a Winepress in the Scriptures, is signified The preaching of the law, and doctrine of the Cross. sometime the preaching of the Law, and the Doctrine of the Cross, the which by the power of the spirit of God doth wonderfully break down the pride of man's heart, the courage of the cruel oppressors of the Saints, shaketh every strong hold which is raised up against the Lords anointed, and striketh into their hearts a terror of the divine judgements, their own consciences being guilty, accusing them of sin. Because the children of Israel, whom the Lord brought out of Egypt, were by nature stiffnecked & hard-hearted, neither would be restrained and nourtred by that law which the Lord had written with his finger in the hearts of men, ●e at length gave them a law written, the which also, he caused Moses to proclaim Exo. 20. ●nd publish openly, to be both heard and known unto all. This law did the Prophet expound unto the people, and ●om thence did denounce the judgements ●f God upon them that transgressed the ●he same. 3. Saint john t 〈…〉 baptist, before he preached The preaching of john Baptist. Christ jesus, & made the people acquainted with the sweetest solaces of the Gospel of Christ, prepared their hearts with ●aw, and the doctrine of the Cross, saying: Repent ye: for now is the Axe laid to Mat. 5. & ●. & 21. ●he root of the tree: so that every tree which fears not good fruit, shall be he wen down ●nd cast into the fire. Christ himself calls into memory this law, denouncing ●udgements and woe on the rebellious people, and to banish out of the hearts of his Disciples, that vain dream touching the pleasures of a worldly kingdom and carnal liberty: he saith plainly, He that will ●he my Disciple, must take up his cross & fol●low me. Saint Peter, when he would ●bruse the hard hearts of the jews, who had crucified the Lord Christ, & so presse● out thereof the liquor of contrition, the tears of sorrowful eyes, and the water of a bruised heart and grieved spirit acceptable to the Lord, put the Winepresse● in ure: he having accused them, as guilty of sin: preached unto the jews Act. 2. 38. & 3. in these words: Repent ye: or amend your lives. Again. Repent and turn ye●, that your sins may be blotted out. In this Good Grapes. Winepress, were bruised Adam and Herah, David and Solomon, Peter, Magdalen, Paul, and other the servants of God, who upon the Preaching of the Law● and Doctrine of the Cross of Christ, have (as the right Vine) yielded unto the Lord the sweet liquor of godliness, when some others being obstinate and hard-hearted, being brought unto the Winepress and bruised (like unto the naughty Vine) have yielded him the Naughty Grapes. unpleasant liquor, and unsavoury sap of wickedness and sin; as Pharaoh, King Saul, Herod, julian, Nero, judas, Demas, Simon Magus, and such others. 4. Sometimes the Winepress, signifieth Passions and afflictions. all passions and afflictions, the ●hich it hath pleased the the Lord to ●y on his people for their sins: as ●ee read in the Books of the judges ●nd Kings of Israel, how oftentimes ●e Lord afflicted, not only private and ●ngular persons: but also great personages, and whole countries for their abominations and sins, as it was requi●e for him so to do, and yet in mercy, as ●erein expressing the nature of a loving ●ther, to his disobedient child. Beyond The passion of Christ. ● others, those passions and crosses, which ● pleased God to lay upon his own ●onne jesus for our sins, are by this Vine-presse, excellently depainted and set ●orth. This is the same Vine, whom the ●ather sent forth from his bosom and ●lanted in his Vineyard: this is that lamb Isa. 53. The right Wine. judg. 9 ●aine from the beginning, whose blood issuing forth from the Winepress of his ●rosse, hath pleased God, and comforted anon. And thus he saith: I have trodden the Isa. 63. 3. Winepress alone: albeit, this was sometimes spoken against the Idumeans and enemy's which persecuted the Church, ●nd which the Lord himself would destroy, and therefore he is set forth there as a victorious King or Captaive, all bloody and red, after the great slaughter of his enemies: yet do the holy fathers understand the place of the Cross and passion of Christ, by the which he, pouring out of his blood, did over come the devil. Now, as he would, that all they which follow him should take up their Cross and do the same: so would he, that we should not refuse to tread this Winepress with him, as Peter, Paul, james, john, Stephen, Polycarpus, & other his faithful Apostles Martyrs and Ministers have in their places done, and so yield forth the precious liquor of the Vine. The ministery of the word and discipline. 5. Sometimes the Winepress noteth the external ministery of the word of God, the exercise of the Law of God, and that godly discipline, by and in the use whereof the sweet juice of righteousness and holiness is wrong out and applied to the glory of God, and the edifying of the Church. And surely this thing is as needful in the Church at all time and times, as is the hand of a man unto his body, by the which that ●ode is taken and applied whereof the ●ody liveth: and as needful, as is the winepress to the Vinitor. And Vine to ●esse out and bring to right use the liquor ● the Grapes. And this surely was performed (as the Lord would have it) ●y the means of those godly Kings, princes, judges, Captains, Magi●ates, Prophets, Priests, and Mini●ers, which the Lord raised up and pla●d over, in, & among the people of Israel ● time to time as the Histories and testimonies of holy scriptures do truly testify. The fullness of all things 6. Sometimes by this Winepress is no●d the fullness, abundance and plenty ● all good things. And indeed they were ●nderfully enriched, prospered and bles●d, far beyond all other Nations (as the ●riptures report.) In thi● sense, under this ●nerall word are collected and drawn ●gither (as it were) not only all those ●nefites and blessings before particular● named and considered: but also ● others whatsoever (if any more can ● thought on) which the Lord had be●wed on them. By the which he would that this peop● should be fully persuaded of his gre● love towards them, for whom he was ● willing to do whatsoever was meet, ● requisite to be done, to their satiety a● happiness. 8. Lo, all these things hath the Lo● done and bestowed on his Vineyard that is, on his people● Now let us hea● and consider what he expecteth of the● in am of those his blessings: and there●● note (as we may compare our con〈…〉 and blessings with theirs) what he no● requireth of us, whom he hath in his lo● enriched & adorned with so many nobs benefits, and divine graces. CHAP. IX. 2. The Lord's expectation of fruits, v● verse 2. Than he looked that it should bring forth Grapes. WE have heard before of t● great care, cost, and diligence the husbandman, wherein the Lords great ●oue and mercy to his people is set forth. Now we are come to his hope and expectation. He expested (saith the Prophet) that the Vineyard should bring ●orth Grapes: Yanabim (the word no●th) Grapes in the Vines, or the clusters of ●rapes. This word is used by Pharaos ●utler, who said to joseph, The clusters Gen. 40. 11. ● Grapes waxed ripe, and I took the ●apes and wrong them into pharao's uppe. And of such Grapes speaketh jerem. ●emy: Grapes on the Vine, Figs ● the Figtree: that is, clusters of ●rapes. 2. By this, the Prophet would teach The end of our calling, delivery, and blessings, ●e jews, and not only them, but ● also, and all others ●n the posterity, ●t the Lord hath not loved them, ●d stored them with ●is benefits, to ● end, that they should only with ● barren Figtree, muster with green ●ues, and make show of fruit when it ●h none: or bring forth unwholesome ●ites and nought: but that they should ●ld him fruit correspondent to his ●e, mercy and good nature: and this he looketh for, as that King, who having both pardoned and advanced the guilty person, would that ever afterward he● should be therefore thankful and obedient: and as that husbandman, who having bestowed cost, care, diligence and labour on his field, would that it shoul● yield him the increase and fruits ● his travels: else, the Lord will notonely Isa. 1. complain, I have exalted childre● and they have rebelled against me, an● be most unthankful: but also wi● give over those rebels and unthankful children to the spoil and utter destruction. 3. Unto this part alludeth the Lo● Mat. 21. in the Gospel, where he saith: M● 21. 34. And when the time of the fruit dre● near, he sent his servants to the H● bandmen to receive the fruits of ●Vineyard. And therein he shewe● What he expecteth. first, what the Lord expecteth of the● on whom he hath bestowed his ben●fites: secondly, at what time he ●quireth When. By whom. it: and thirdly, by whom first, that which he expecteth is ● fruit of his labour on them bestow● secondly, he required it at the time ● fruit, or in the due time: third●, by the ministery of his Ser●ts. 4. Indeed the Lord expecteth of 4. What the Lord expecteth. ● people the fruits of his travels (as ●ken after the manner of men) that is, ●d fruits, such as in nature, qualias and quantity, may be something ●verable to his love and manifold ●sings. ● add, in quantity, not, in that ● is able to yield a full measure, ●o recompense the Lord for that he ● received of him: neither doth ● Lord expect or require it: know● how unable man is to extend it: ● how unprofitable he is, when ● hath done all that he can, or ●ld do: but, in this sense, ● of him to whom much is given; ● shall be required; that how great ● blessings are before others, by so ●h the more should we exceed ●rs in good fruits and thankful●e. And this in effect the Lord teacheth, saying unto them that followed hi● Herein is my father glorified, that ye gro● and bring forth much fruit, and bec● my Disciples. Again, every brau● that beareth not fruit in me shall ● cut off, and cast into the fire. ● 15. 2. 5. This was the preaching of john ● The preaching of john the Baptist. Baptist to the jews: bring ye forth the f● worthy amendment of life, and think no● say with yourselves, we have Abraham ● our father. As if he said: it is a vain thi● for you to brag of Abraham, and w● God hath done for him: and how ma● benefits he hath bestowed on his c●dren, if waxing proud thereof, ● care not to imitate Abraham, ● yielding to the Lord such fruits ● Abraham yielded. So said Chri● if ye were Abraham's children, ● would do the deeds of A●ham. 6. All the preachings, admonitions, e●hortations, The end of the ministery of the word. threatenings, and lessons of ● holy scriptures, tend to this, that m● might be persuaded to believe in G● and to bring forth the fruits of godliness ●e thankful to God, who as he hath ●ted, preserved and blessed them, aht also save them, and glorify them ●is everlasting Kingdom, through ● merits of his only son, jesus ●ist. Luk. 1. ●. The Lord also observeth the time: The time when the fruits are required. ●ee sent not for the fruits until the ●e time. Thus indeed it pleaseth the ● to wait and expect our amend●t & conversion, until the opportune ●: but then, he would not willingly defrauded. And this is not only refer●o the whole time of our growing and ●ring here in this world: but also to ● opportune time of his offered ●es. For every thing under the Eccles. 3. 1. Gal. 6. Eccles. 21. 1. Hebr. ●ens hath a time allotted. There● the Apostle exhorteth: Whiles ye ● time, do good to all men: observe the ●: exhort one another whiles it is ● to day: and Christ biddeth us to ●ke whiles it is day. That is, to accept ● grace of God, and in the time of his ●cies to yield him the fruits of thank●nesse. As than was the time for the jews The time of the jews. to yield good fruits, ripe fruit● when the Lord yet continued his lo● to them, and granted them the v● of his word, godly Princes, a prosperous peace. And this is our tim● having and enjoying the like. The ti● is present: let us not be unfruitful ● Our time. ungrateful: but let us yield timely fruit to the Lord. 8. Finally, the Lord hath certain 3. By whom the Lord requireth the fruits of the jews. servants sent forth to require this fruit● as Christ said, he sent his servants and who be they? The Prophet's a● fathers of the old Testament, we● those whose ministery the Lord vse● to require this fruit, and to call t● people of Ephraim and juda to an accounted. Such he chose, called and named hi● wise and faithful servants: yea, after this he sent his own son in the flesh vnt● them, with this hope, that they would no● only reverence him, but yield hi● By whom he doth now require the fruits of us. the fruits of the Vineyard: And now h● ceaseth not (as yet) to sand unto us h● faithful Princes, wise Magistrates, painful Preachers, and godly Ministers, t● require and do the like. Howsoever the ●ewes have been and declared themselves people most ungrateful, let us (as those ancient thankful men) be willing to ●ouble benefits on us bestowed (if it were possible) rather then to be noted vnthank●ll, especially to our most gracious and merciful God. Let us answer his expecta●on in yielding him at this opportune ●me, some good fruits. CHAP. X. what fruits they are, which the Lord requireth: viz. judgement and justice. THe Prophet Isayah in the 7. verse of the 5. Chapter (expounding the Parable he had proposed) telleth what ●hose fruits are which the Lord God loo●ed for and required to be yielded to him ●f his Vineyard in the due time, saying: he looked for judgement, and for judgement, justice. Mischpat. Zadarah. ●ustice: the which two words are ●ften times combined and joined together, and diversly taken, according to the divers forms, parts, and actions, to th● which they be placed, used and applie● Sometimes they be referred to the dutil The duty of the Magistrates. of the Magistrates only: sometimes to them, and to the duties of all other also; signifying in the one, the ordidinarie function, and public administration; and the ordinary and lawful knowledge and discerning of caus● according to certain prescript laws, whereby the Innocents' are defended▪ the guilty are punished, and justice i● The duty of subjects and of Christians one towards an other. administered to every person. In the other, that civil obedience and eternal right which men own and are bound by the law, to yield one to an othero● them. 2. Again, as they be applied to th● The Magistracy. magistrate and his office, two things 〈◊〉 considered; namely to condemn and punish the malefactors, & that is judgement and to absolve the Innocents', and to defend them from the injury of the wickeds' and this is justice: as Chap. 1. vers. 17. So David. it is reported of David the chief Magistrate in Israel, he did judgement an● justice to all the people. 2. Samuel. 8. And this did Solomon execute in that Solomon. memorable example of the two harlots ●at pleaded before him for the living ●ild. He showed justice, when he gave ●e child to his own mother: he gave ●dgement, when he condemned the other ●hich had falsely accused the just and innocent. So also jehu did yield judgement jehu. killing the Prophets of Baal, & justice preserving the Prophets of the Lord. ●nd thus the holy Ghost commandeth to justify just matters, and to con●mne wicked matters, the which who doth, shall be said to yield judgement ●d justice: and the which two things, the ●ord doth expect and require of all them ●at be put in authority, as jere. 22. 3. 3. As the words are referred to the 3 The people and their duty. ●ople, and their duty, they comprehend the works and things which the Lord ●th commanded and required of man, specially those which are contained in ●e second Table of the Law, by the ●hich they should declare and confirm ●eir Religion before men, as Christ commanded: Math. 5. So let your light shine before men, ●hat they may see your good works. These indeed are the fruits of the fear of God Fruits of the fear of God. and the signs of holy Religion, the which, whosoever bringeth not forth (howsoever he be entitled either in the Church, or in the Commonwealth) he i● either as that barren fig tree without figs and as that Vine without grapes: or th● bitter root that bringeth forth bitter fruit, and that evil man, that from the evil treasure of his heart bringeth forth that which is evil. 4. And these two words may in this 1. The mind and conscience. 2. The word and action. part be aptly referred, the one to the mind and conscience: the other to the word & action: in the which, the one is as the tree, the other as the fruit, expressing the kind of the tree. And this cannot but draw men to a more near examination of themselves. Every one is ready to say, that he loveth God, and that he believeth well: but this is certain, that he only loveth God, and hath faith, that loveth his neighbour, his brother, and hath an earnest desire to do those works, and to perform those duties which the Lord hath enjoined him in his law. And we cannot say, that that man hath a lively and sound faith, and is a right worshipper of God Faith and works. according to those commandments contained in the first Table) who expresseth not the same by a good work, by an holy life: for faith which worketh ●ot, is a dead faith; but by the work, ●oth the life and the quality of the faith ●● manifest. Therefore saith S. james, Show me thy faith by thy works. 5. For as men do commonly gather ●uch kind of fruit, as either their trees or ●heir seeds do naturally yield (as not figs Such as the tree is, such are the fruits. ●f thistles, or grapes of thorns: but figs ●f the fig trees, and grapes of the vines:) ●o there springeth from a good faith and the ●eare of God, not impurity, not sin, rout holiness & righteousness, which are ●he end of our redemption, as Zacharie ●ngeth, Being delivered from the hand of ●ur enemies, to this end, that we should serve God in holiness and righteousness, before him, all the days of our life, without fear. And this containeth love, mercy, gentleness, peace, meekness, humility, long-suffring, and an obedient heart and endeavour to observe and keep the law of God in all things. In and for the which, Christ himself hath said, that he will commend them that shall stand at his Math. 25. right hand at the last judgement, as the notes and arguments of their faith and fear of God. And that the Prophet had this meaning, we may gather by this also, that he opposeth against judgement, Oppression: and against justice, a Crying: as in that which followeth is more plainly declared. 6. The Prophet in this alludeth (as it seemeth) unto that place in Gen. 18. 9 where God commending righteous Abraham, said, that he knew that Abraham To do judgement and justice, is to keep the way of the Lord. would command his children, and his household after him, that they keep the way of the Lord: he addeth, to do justice and judgement: to the observation of the which way, (as to that which the Lord prescribed them to do, and whereof he will call account) the Prophet calleth and allureth them. Lo, there is the fruit of faith and holy religion, expounded to be a walking in the way of the Lord: that is, a keeping of the Law of God. 7. This was commanded to the jews under these two words, justice, and judgement. And this Micheah testified that the Lord required of the people, to do justly, to love mercy, humble thyself, and to walk with God, Sapi. 6. 8. Christ also said in the Gospel, that the jews should have judgement, Mercy, Faith, being the weighty matters of the Law, Math. 23. 23. Which also S. Luke comprehendeth in these two words, judgement, and the love of God, Chap. 11. 42. Such pleasant fruits yielded holy job, of whom the Scriptures report, job yielded those fruits. that he was an upright and a just man, (though he were a Gentle and no jew, to the condemnation of the jews) and the word is expressed, in that it is added: he feared God, and eschewed evil. Such fruits also both Zacharie, and his wife Elizabeth Zacharie and Elizabeth. yielded among the jews, of whom it is written by the Evangelist, that they were just before God. This justice was discerned in them by the fruits and outward appearance, and not by the cause, which only cometh of the free mercy of God in Christ: and therefore he addeth, that they walked in all the Commandments of the Lord without reproof, Luk. 1. 6. And thus saith the Lord by this Prophet of jerusalem before her rebellion: It w●● jerusalem had judgement and justice. full of judgement, and justice lodged therein. Whereby he meaneth those works of the second table, for unto those works he opposeth fornication, murder, filthiness, rebellion, theft, covetousness, bribery, injustice, etc. as Isa. 1. 21. 22. 23. 8. Thus have we considered what fruits the Lord God expecteth and requireth of his Vineyard, such as are both pleasant to him, and profitable for the Vineyard. These be the fruits, whereby we express our thankfulness to the Lord; then the which, nothing is more commendable in the judgement of all good men; then the which nothing is more delectable to be heard of, nor more acceptable to be considered, nor more fruitful to be performed. Whiles the inhabitors of jerusalem yielded this to the Lord, we heard him not to complain, saying: I have nourished and brought up children, but Isa. 1. they have rebelled against me: but we heard him to rejoice over them, and to commend them, saying, jerusalem which hath Isay. 1. 21. promised fidelity unto me (as a faithful wife to her husband) is a faithful City: it is full of judgement, and justice lodgeth therein. 9 All this premised, doth Moses com●ehend Deut. 10. 12. 13. 14. 15. 20. 21. in these his words to the Israe●es. Now Israel, what doth the Lord thy ●od require of thee? but to fear the Lord ●y God, to walk in all his ways, and to love ●m, and to serve the Lord thy God with all ●ine heart, and with all thy Soul: that thou ●epe the Commandments of the Lord, and ● Ordinances which I command thee this ●y for thy wealth. Behold heaven, and the ●auen of heavens is the Lords thy God, and ●e earth with all that therein is. Notwithstanding the Lord set his delight in thy fa●ers to love them, and did choose their seed ●ter them, even you above all people. CHAP. XI. The ingratitude of the people, noted in this: That the Vineyard brought forth wild grapes, verse 2. NOW let us consider how the jews answered the Lords expectation. This people, notwithstanding all tho● What kind of fruits the Vineyard yielded. benefits which the Lord in his love a● mercy had bestowed on them, declar● themselves a people most unthankful neither was there ever any nation vnd● the heavens that so much deceived t● hope and expectation of the Lord (as may speak it after the manner of me touching the unnatural dealing, and apostasy of that people, whose future degeneration and ingratitude, we cannot say but that God foresaw from the beginning, and caused his servant Moses to s● Deut. 29. & 30. & 32. and writ thereof, ere ever he brought them into the land of Chanaan. 2. As soon as the Prophet h● showed what the Lord expected, ● namely, that he might receive Grape● which his Vineyard should (in all righ● and reason) have yielded him, he adde● by and by, how his hope and expectation therein was frustrated: for the Vineyard brought forth * Baashim. Wildgrapes stinking and bitter. Baaschim, that is (a● the word noteth) a kind of fruit, whic● in smell is most odious and stinking; an● in taste, most loathsome and vnsaueri● The smell of this fruit is as the stink o● ● dead Carion, especially of the dead ●ody of a man. The Prophet useth this ●ord, when he speaketh of the odious ●hell of their dead bodies whom the ●ord should slay, Chapt. 34. 3. saying, ●heir slain shall be cast out, and their stink ●all come up out of their dead bodies. And ●e Prophet joel hath the same word, ●hapt. 2. 20. His stink shall come up, and ● corruption shall ascend. And in this it ●trarieth the Hebrew word, and the seek ' ároma, which is a most sweet A'roma. ●l odoriferous scent, as of Myrrh, Ci●mum, Calamus, Casia, or precious oint●ts, and sweet herbs and flowers. 3. The taste of this fruit also, is as taste of the sap of wild and sour ●pes, or as the sweet ieuse or dropping ●he willows, and such like, most bit●owre, harrish, and loathsome, as that ●on yecketh the stomach, and prouo●h vomit. Neither is this fruit much ●ike in taste unto that root of bitter●se, A root of bitterness. which (as the Apostle saith) sprin●h up and troubleth the Lord's people, ●r. 12. 14. Moreover, job hath the ●e word, the which is translated (as it may well enough) tars, or Cockle, a● Let thistles grow in steed of wheat, an● for Barley * Baascha. Baascha, the Tare or Cockle Chap. 31. 40. And in this place the Prophet useth the plural number, to note that there were many of this kind, * Ex acerbis vuis succus: arborum lachrymae, melligo. Diosc. li. 3. ca 9 th● Greekes call them Omphacas, ampélo● agrias agriamphélous, which the Lati● translate, Labrustas, Labruscas, vuas agr●stes, syluestres, & erraticas, and we call the● wild grapes, as such which grow in the edges, banks, and hedges of the Vine yard● and besides the fields of corn, as weeds and things unprofitable and noisome. 4. It is certain, that the Proph● meaneth by this word Baashim, not o● fruit, but many fruits, and that of su● a kind, as is not only contrary and noy● some to the right grapes; but also mo● loathsome, hateful, and nought. By th● which, he would depaint and set forth not only the unkindness of the people of Israel and judah to the Lord: b● also the kind of the fruits that th● brought forth and yielded to the Lor● He saith not, that the Vineyard borough forth nothing: for that had been mo● tolerable; but that it brought forth ●ruits, howbeit, most stinking, and vnsa●erie fruits. Benefits bestowed, should ●e kindly accepted, acknowledged, remembered Ingratitude towards them that bestow benefits. & well requited: but here, they ●e neither accepted with kindness, nor acknowledged, nor remembered, nor well ●quited: nay beyond all this, which is ●ost monstrous, they are rewarded with ●il by them of whom the Prophet corn●ained in the person of Christ, They have ●warded me evil for my good, to the great ●iefe of mine heart. Such fruits indeed elded this vineyard, which were neither ●swerable to the nature and kind of the ●od plant, nor to the wisdom, care, cost ●d diligence of the good husbandman: ●t all contrary and nought, that far ayond all hope and expectation. 5. But it is demanded from whence F●● whence came those naughty fruits. ●se naughty fruits came? for it could ●t be, that the good and choice Vine ●uld bring them forth, no more than the ●od wheat could produce tars. Here ● must note, that he saith not, that all ●e Vineyard was of this Vine: but that ● planted therein this Vine. Now indeed the wild grapes came not of this, as it appeareth, but of such bitter roots, as th● envious man had planted, when the righ● vines were either oppressed or removed (as Isa. 57 1.) that is, the Devil did sow● tars, whiles men slept, and he went his wa● And this naughtiness could not be corrected nor amended, nor changed (se●ing the Lord hath appointed every nat●rall thing to keep his kind) neither by the goodness of the choice vine, no● by the commodity of the place, not b● the diligence of the husbandman, b● must of force bring forth fruits after kind, as stinking and unsavoury fruits ● the semblable roots. 6. And here we may behold as in glass, the notable degeneration & naughtiness The degeneration of the jews. of the people of Israel and Iuda● who most ingrateful to the Lord the● God, did not only not bring forth frui● to him acceptable and pleasant, but a● most injuriously gave place to the Diu● (as Adam did) and brought forth grap● of gall, and bitter clusters, the wi● whereof, is the poison of Dragons, a● the cruel gall of Asps, as Moses sa● ● Deut. 32. 32. 33. And the reason ●ereof is also alleged in the same Chap●, where he saith: Their Vine is (notht ●t choice Vine which the Lord hath ●nted, but) the vine of Sodom, and of the ●es of Gomorah. Again, they have bewed themselves frowardly towards him, ● being his children, but a froward and ●oked generation. And this Prophet in ● first Chapter in the behalf of the ●rd, disclaimeth them thus: Ah sinful ●ion: a people laden with iniquity, a ●e of the wicked, corrupt children: they ●e forsaken the Lord, they have provow the holy one of Israel to anger, they ago backward. 7. But did not the Lord foresee this? God did foresee all this, and spoke of it before it came to pass. ● doubtless, for all things are open ●ore his eyes, and he foreknoweth ●m ere ever they come to pass, ney● can his hope be frustrated, nor his ●ectation deceived (as the hope and ●ectation of a man is deceived) and ●refore was not this also hidden from ●n, what fruits this Vineyard would ●ld him. Moses foretold of this in Deut. ● 29. saying: I am sure, that after my death ye will utterly be corrupt, and tur● from the way which I have commanded yo● And the Lord saith by this Prophet Isa. 48. 8. I knew that thou wouldst grievously transgress, therefore have I calle● thee a transgressor from the womb: tha● is, from the time that I brought thee o● of Egypt. It is sure that the Lord foresa● their rebellion; and what he was to expect from them, he knew well enough: as like● wise he knew, before he made Ada● what would follow. Therefore this is no● spoken as if there were in God a doubtf● hope what would follow: nor doth th● Prophet subtly dispute what the Lor● expected in his own secret counsels: b● he telleth, how meet it was, that the peop● should have showed themselves thankful to him, whose great blessings and graces on them bestowed, they should neither forget, nor deny, nor reward with ●uill, nor deprive themselves of his day● blessings and benefits, through their ow● abominations and sins. 8. Thus the Lord hath commanded t● Gospel to be preached & published to● for their obedience to the faith: howbe● not so, as therefore in his secret counsel be expecteth that obedience in all; for he God doth not look that all men should be converted: for there will be some obstinate and ungodly persons to the end of the world knoweth well, that all will not believe, nor ●ey. The godly are by the word of ●od mollified, as wax with the heat of ●e Sun, and drawn to repentance: the ●her are hardened as clay, and made inex●isable. Neither may we think, but that ●e Lord hath made them ensamples vn● his own children, who are wont to ●emble, and take instruction at the con●deration of his judgements on the wic●d, as the Lion is wont to do, when he ●eth a dog beaten before him. And thus ●e Lord doth not only foreknow what ●sueth, but also provideth so, that even ●e same things which are most noisome ●d grievous to the ungodly, are most ofitable & comfortable to his children. ●nd in this, appeareth both the judgement and mercy of the Lord: his judgement on those unthankful jews: his mer●e on them which believe and continued ● his grace, Rom. 11. 22. ●. To conclude, as the holy Ghost hath ●kened those works and duties which we we and are bound to yield to our God, ● those fruits which are of the best ●ste and liking, as to the fruit of the choice vine, and the most pleasant grape● than the which nothing is more acceptable and delightsome to the Husbandman: so hath he compared man's disobedience, ingratitude and sins, the whic● he should warily eschew and abandon, t● those fruits that are of the worst taste an● most loathsome, as to the wild and sow● Grape: then the which, nothing is mo● hateful and unpleasant: He saith, tha● the Vineyard of the Lord, namely, th● house of Israel and the jews, yeelde● him wild grapes; that is to say, fruits mo● odious & noisome: whereas they shoul● have yielded him good fruits and profitable. And in this, they have not followed Gen. 4. 4. 5. that righteous Habel, who offered v● to the Lord that which was good: b● they followed that wicked cain, who offered up that which was nought and noisome, to the great displeasure of God● they brought forth unto him, not th● thankful fruits of a good faith, but th● unpleasant fruits of faithless ingratitude: as in the Chapter following, it sha● be plainly declared, by the grace o● God. CHAP. XII. ● view of the naughty fruits of the ● Vineyard: viz. Of the sins of the jews. ●F we well note the Prophet's words, ● we shall hear him to tell us plainly ● what he meaneth by those wild ●rapes which the Vineyard brought ●rth. For he saith, Lo, oppression: Lo, a ●ying: Vers. 7. the which two words, do unswere those two former words, judgement and justice: and that by a pretty allu●n, which the Hebrews call, Zacoth Paronomasia: Polities Linguae. ●aleshon: that is, a decking or garnishing of ●e tongue: where (indeed) the Prophet dineth together two words of near like ●und, but of a contrary signification: as ●e looked for Mischpat, and lo Misch●ac: There was neither judgement nor justice, but oppression, and crying. for Tsedacah: and lo, Tseyacah. 2. Where the Lord looked for judgement, behold, he found oppression: where ●e looked for justice, behold, he found a crying. There was neither judgement to suppress the wicked, nor justice to defend the godly: but the wicked did oppresse● the innocents, and the innocents were constrained not only to complain of the injury to them in authority, but also, to cry to the Lord for vengeance on their oppressors. In a word: there wanted the fear of God. And so all humanity, gentleness and just dealing: and in ste●d thereof, there swayed the malice of the devil, and so all inhumanity, cruelty and injurious dealing one towards an other. Therefore the Prophet in his first Chapter, saith: How is the faithful city become an harlot? It was full of judgement, and justice lodged therein: but now, they are murderers: covetous, deceitful, extortioners, thieves, bribers, cruel and unpure. And truly, where these sins sway, there is neither any fear of God, nor good religion, whatsoever show of holiness men make before the world. The Prophet would therefore set forth these their sins even before their faces to convince them, as transgressors of the law of GOD, whiles they would with the Pharisee justify themselves ●efore all other Nations, as the only keepers and doers of the law of God. 3. And it may be, that as in the two ●ormer words, judgement and justice, the Prophet would comprehend all godly virtues: so by those two latter words oppres●on and crying, he would comprehend all ●ngodly vices. And that as those 2. words ●udgement and justice were first referred to ●he function and duty of the Princes and ●udges, and then to the people (as it is be●ore said in the 10. Chapter) so here, the Prophet doth (no doubt) reprove the vn●ust dealing and abuses of the Princes and He first reproveth the unjust dealing of the Magistrates. Magistrates, which were wont to oppress ●ther men with their tyranny, when they ●hould rather have administered judgement: and the poor innocents were compelled to groan and cry out for want of justice which they requested to have at their hands; the which came into the ears of the Lord, as that clamour of the Israelites in Egypt, and as that of righteous Loth in Sodom, and as the innocent blood of Abel from the earth. And as that loud cry of those Saints under the Altar, saying: How long Lord, holy, and true, dost not thou judge and avenge our blood on them that devil on the earth? Apo. 6. 10. 4. Indeed, such Princes and Magistrates, this Prophet vehemently reproveth, and from thence descendeth to the common people, he calleth them, as they Isa. 1. 10 21. 23. deserved: Princes of Sodomah, and rebel● companions of thieves, and murderers: having (indeed) a taste of the Vine of S●dome, whose Grapes be of Gall and clusters bitter; whose Wine is the poison of Dragons and the cruel Gall of Asps, as Deut. 32. 33 Moses prophesied: for whereas they should seek judgement and justice, in suppressing Isa. 1. 16. 17. the ungodly, and such as oppressed the Innocents', and helping, defending and relieving the poor oppressed, they did not only neglect their duty therein, but also became cruel oppressors themselves. As such of whom Solomon Eccles. 4. 1. complained, saying: Behold the tears of the oppressed, and none comforteth them: the strength of the hand of them that oppress them, and none giveth them consolation. As if he said, the poor Innocents' be oppres●d The poor oppressed, found no justice nor judgement in them that should extend it. by tyrants and cruel hearted persons, ●nd they found no justice, nor perceive ●dgement to be administered by them ●ho are called and exalted to this functi●. And those kind of the Princes of ●rael, imitated julian the Apostate, who ●ither punished them that oppressed the ●ore Christians upon their complaint, ●r delivered, nor defended them from ●eir oppression, as he should in right have ●ne. 5. After that the Prophet had poin●d From the Magistrates he cometh to the people. to the Princes and Magistrates of Is●el, who had broken the yoke (as Iere●e said) than he cometh to the people, ●om also with the same words he repro●th, charging them, that they have not ●ely neglected judgement and justice in ●eir kind and manner of dealing: but al● have been as tyrants one to an other: oppressing, and deceiving one an other ●f them, without all law, humanity, mer●e, justice, judgement and piety, transgressing therein most horribly the law ●nd commandments of the Lord God, ●o less than did Gomorah: and therefore the Prophes calleth them the people of G●morah, ●sa. 1. 4. 5. 6. 10. a sinful Nation, a people laden wi● iniquity, corrupt children: And thus t● Lord chargeth them by Amos. Chap. 5. ● They turn judgement into wormwood, ●● leave off righteousness in the earth: that i● where they should use judgement and i●stice as a fruit most sweet and pleasant to the Lord, they did in steed thereof, practise all kind of oppression and cruelty on● towards an other of them: whereof ther● ascended up a pitiful cry, as of the poor● oppressed against their oppressors. 6. Thus far the Prophet speaketh ● general words: from the which heede● scendeth to certain particular sins an● abominations of the jews, with th● which, (as with most unsavoury fruits) they had displeased the holy one of Israel: yet not, that every particular sin of Certain particular sins. this people is here numbered up (for that had been a matter both laboursome and unpossible, in so much a● they were polluted with infinite sins) but some certain vices, which most reigned among then at that time. So Ezechiel, The sins of Sodom. when he speaketh of the sins of Sodom (to the which he compareth Ieru●lem with her sins) he nameth only ●ose 4. viz. Pride: fullness of bread: aboun●nce Ezech. 16. ●9. of idleness: and contempt of the poor. ●nd these Christ seemeth to note in the The sins of the rich men. Luk. 16. 19 20. 21. ●h man. Luk. 16. 19 Who no doubt, ●d in him many other sins beside: ● pride is noted, in that he was ●athed in purple and fine white: se●nd, his fullness of bread, in that he ●ed dilitiously: third, his idleness, ● that he used it every day: fourth, ● neglect of the poor, in that he ● not relieve poor Lazarus at his ●e. The sins of the jews. And thus Christ speaking of the ●fidious Husbandmen, Mat. 21. no●h chief their contempt and blout cruelty against the Prophets, the ●uants of GOD, and his son: ● the which he did sufficiently depaint ●d set forth their monstrous ingratitude 'gainst God. So here the Prophet num●eth up (as I said) some certain sins, ●d such as we may thereby well judge of ●e rest. Now therefore, as the prophet had before generally under two words; comprehended either all the wicked abhominatio● of the Israelites, or at lest their two capital vices: so in the words following the exposition and application of the Parabl● doth he number up and note some c●taine particular sins, as the vnpleasa● fruits of the ingrateful Vineyard. A● first he depainteth forth the insatiab● The covetousness of the rich men. covetousness and ambition of tho● worldly rich men, who are never conten● with any houses or fields, be they never so many, but labour daily ro encroa● and get more, howsoever they come b● them: as if the Lord had given all the ear● to them, and not to any besides them; an● that therefore, it is lawful only for the● to have all, and not lawful for any poo● man, to possess and enjoy any par●o● portion thereof with them. Thus Alexander having the conquest of the world, was not contented, but would have th● other world also at his commandment But the Prophet threateneth them with a woe (as with those sour Grapes o● tars) meet for nothing, but for the fire● Vers. 8. 7. Another sour Grape the Prophet Rioters, gluttons, & Epicures. woteth and condemneth to the fire, in the seventh Verse, where he saith: Woe ●to them that rise up early to follow drun●nnesse, and to them that continued until aht, till the Wine inflameth them; as ●h as spend most of their time in ryo●g and excessive pleasures, and use ● means possible to provoke the ●ne, and regard not the work of the ●rd, neither consider the operation of ● hands. 8. another wild Grape the Pro●et Impenitent contemners of God's judgements. noteth and censureth to the ● in the 18. verse, saying: Woe be to ●n, that draw iniquity with cords of vani● and sin, as with Cart ropes: & c. ●ch, as are impenitent, contemners of ●ds judgements; deriders of the Pro●ts and Ministers; and of a reprobate ●e: and use all exercises and allure●ts to harden their consciences in ●e. 9 Another wild Grape he noteth Men impudent and of▪ an impious judgement. ● condemneth in the 20. verse, saying: ● unto them, that speak good of evil, and ● of good: which put darkness for light, and light for darkness: that put 〈◊〉 for sweet, and sweet for sour: As such, are not ashamed of sin, nor care for honesty, but are grown into an impude● and desperate impiety. 10. another wild grape he noteth an● Contenners of doctrine, discipline, & admonitions. condemneth in the 21. Verse, saying Woe unto them, that are wise in the● own eyes, and prudent in their 〈◊〉 sight. As such as are contemners of ● doctrine, discipline, and good admon●tions: such as disdain to learn of ●ny * Hos. 7. 8. being (indeed) dead, ere ●u● they perceive themselves sick, who therefore Solomon calleth children, a● fools. Pro. 1. 11. another wild Grape he n●teth Such as glory in their wicked excess, and justify the wicked for rewards. and condemneth in the 22. a● 23. Verses, saying: Woe unto them th● are mighty to drink Wine, and to th● that are strong to power in strong dri● And this hath affinity with that 〈◊〉 Grape which he noted in the eleven Verse: howbeit exceeding that, in t● degrees, whereof the one is, th● these persons do join unto that ●o●te a kind of glory, making brag● ● their own strength and ability in this excess, and deride and mock them that ●e weak and not able to keep them commence in this same. The other degree is this, which the tophet also noteth in the 23. Verse, as ●st incident to those persons: that ●y justify the wicked for a reward, and ●e away the justice of the Just from ●n. As such as love and like them ●ich resemble them in their sins, ●d hate and contemn them that reprove ●m, and be not answerable to their con●ons: as such, as in their excess con●nne all that is good, and commend that ●ch is abominable. 12. These, and many other such bit 〈…〉 and unsavoury fruits, did the people of ●el and judah bring forth and yield to Lord, after all his great and bountiful ●sings bestowed on them, in stead of ●ete and pleasant fruits; yea, so far This is not spoken without admirarion. ●ond all expectation, as it could not 'cause wonder and admiration. ●d this doth the Prophet teach in the petition of this demonstrative Hinne, Hinne. Ecce: ●olde, as he looked for judgement, and behold, oppression for justice; and behold crying: the which hath in it no small emphasis, force, and matter of momen● As if he said, that the Vineyard of th● Lord, contrary to the nature of th● Vine, and diligence, care and cost of th● Lord thereon employed, did bri● forth wild Grapes; it was a thi● most strange and miraculous. Therefore at this, jeremy also woondreth an● jer. ca 2. 21. expostulateth with them in God's behalf; thus I planted thee a noble Vine whose plants were all natural: how then a● thou turned unto me into the Plants of strange Vine? that is to say, how is th● faithful City become an harlot? (● saith Isayah) how is it, that oppress● springeth up in the place of judgement? and how is it, that there is a cry● Eccles. 3. 16 in the place of justice? yet so it is, as Sa●mon also witnesseth; I saw under the Su● wickedness in the place of judgement, and i●quitie in the place of justice. Hereby it appeareth, not only that they had no fear● of GO● at all (to whom they should have yielded some better fruits had they fear● him): but also that most horrible was ●eyr ingratitude, deserving to be ●erly cast off from his love and de●ht. 13. Now, as no man beholding their gratitude and wickedness can but dis●e them, and condemn them, as wor●e of destruction for the same: so let be wary, that we fulfil not their ●asure of iniquity; by our like requitals ●ll those good things which God in his ●e and mercy hath given us: but let daily endeavour to answer the expec●on of our most loving and merciful ●er; let us be perfect as he is perfect; ●y as he is holy; and fruitful to him ●all good works (to his honour and ●rie) as he hath been, and yet is ●d and gracious unto us in all things. CHAP. XIII. The Lord's appellation and his request of judgement in these words: Now therefore o Inhabitant of Ierusale● and man of judah: judge I pray yo● between me and my Vineyard Verse. 3. WE have heard before on the on● part, how the Lord showed himself towards the people of Isr●el and judah; namely as a good husband's or diligent Vinitor to his Vineyard: a● thereon what he expected of them, namely that they would be fruitful in goo● works, as is the good Vine in Grap●▪ Than on the other part, we have hear● how much this Vineyard deceived th● Lords hope and expectation, namely ● this; that when he looked for judgement, yielded him oppression: & when he look for justice, it yielded a crying; it borough forth nothing else but wickedness an● iniquity; that vineyard which yeelde● ● the Vinitor sour Grapes & noisome suits. And all this the Lord yet behol●eth and suffereth, being slow to anger, ●nd of great long suffering, weighting for ●●e amendment of the people. 2. But now the ungodly, being of The wicked think all is safe & well, if God proceed not to punish them by and by when they offend him. Gen. 4. and and reprobate minds, having their ●nsciences seared with h●re irons, think ●at all is safe and sure enough: for they persuade as cain did when he had killed ●s brother Abel, that the blood of the ●or oppressed, crieth not to the Lord for ●ngeance against them; nor think they that ●e grasshoppers will sing of their injuries in ●e fields: nor do they believe that the ●ord seethe them, & that he will be avenged ● them for all their sins: yea, they imagine, ●at god who is gentle, merciful, and wil●g to expect their amendment, is very ●ell pleased with whatsoever they do. ●ut yet thus saith the Lord (which Psal. 50. ●ey little regard) Thou thinkest wickedly, ●at I am like thee: but I will reprove ●ee, and set in order before thee, that which ●hou hast done. Again: Is not this laid up in Deut. 32. 34. 35. ●ore with me? and sealed up among my trea●res? yea vengeance and recompense are mine, their foot shall slide in due time, for th● day of their destruction is at hand, and th● things that shall come upon them make haste● for the matter is not so forgotten nor neglected Eccles. 12. as they imagine, nor will the Lord omit to call them and the matter into an● examination and reckoning, and constrain their own consciences to bear witness, and to condemn their guilty souls. 3. But whom hath the Lord made The ungodly are made judges of their own case. judges of the cause between him and his people? Surely he maketh not an exquisite choice of this or that friend, or of this or that especial judge: but he appealeth even to the consciences and knowledge of them, who had so egregiously abused his goodness, and maketh them judges as they are wont to do, which are most assured of the truth and sufficiency of their causes, the which being manifest, can neither be concealed, nor denied by their very adversaries. And this is a sure Argument of the goodness of the Lords cause, that he appealeth to the consciences of his adversaries, & willeth them to give sentence, whether the matter be not so, as he hath de●ared it unto them? Therefore he saith: Verse 3. ●ow therefore, o Inhabitant of jerusalem, ●d thou man of judah, judge (I pray you) ●tweene me and my Vineyard. 4. Thus Nathan the Prophet appea●d not to any other judge, then to david ●mselfe, as he pleaded the case of Vriah; ●d he drew in David to pronounce the 2. Sam. 12. ●. ●ntence of condemnation against him●fe, which said; As the Lord liveth, the ●en that hath done this thing shall surely ●e. And thus, when Christ had proposed a Parable of the like Argument to ●e Princes, Priests, and Rulers of the ●wes, he affixed to the same, as it were a ●quest of their own judgement in the ●use, saying: Therefore when the Lord Math. 21. 40. ●f the Vineyard shall come, what shall he ●o to those husbandmen? and they whom ●e Parable reproved, gave the sentence ●ying: He will cruelly destroy those wicked ●es, and will commit his Vineyard unto o●hers, which shall yield him the fruits thereof in their seasons. Neither can the conscience refuse to be both an upright wit●esse, and an accuser, and condemner of the sinful soul, even against itself, especially there, where the things are manifest: therefore he goeth no further fo● judgement in the cause, then to the inhabitor of jerusalem, and the man of judah. 4. Some would, that by this Inhabitor of jerusalem, and man of judah, should be meant the Lord Christ, because the Prophet saith not Inhabitors, and men: but, The inhabitor of jerusalem, and man of judah: by this some understand Christ thou inhabitor, and thou man: as also, for that Christ was the spiritual head and inhabitor of jerusalem, the chief man of the tribe of judah, and the Son of God, to whom the Father had committed all judgement. Neither may we think otherwise, but that he shall be the judge of this matter, and of those persons in the general judgement. But yet, it is plain, that the Lord in this place appealeth by the Prophet to the jews themselves. And in that he speaketh in the singular number, thou inhabitor of jerusalem, and thou man of judah, his purpose was thereby not to crave judgement as simply of them all together, but He appealeth to every one particularly. particularly of every one of them. Neither would he that only one of them should be judge of another: but that also ●uery one of them, singularly should en●r into his own heart, his own conscience, ●nd examine himself, and judge of him●elfe in this case. 5. Neither did the Lord doubt any ●hing to commit this judgement to every ●ne of them, the cause being indeed so ●st and so honest of his part, and so manifest and well known to every one of ●hem, as could neither be reproved by ●ny of them, nor denied. Therefore ●ayth he) I come now for judgement in ●is cause to thee, even to every singular ●erson of juda and jerusalem: requesting ●hee, to discern between me and my vineyard. Such a thing we have also in ●he prophesy of Hoseah, where the Lord Hoseah. 6. 4. ●sketh of Ephraim, and juda judgement, ●n these words: O Ephraim, what shall I ●o unto thee? O judah, how shall I entreat ●hee? 6. Surely, this could not but pierce ●heir consciences, and compel them to give sentence in the cause, not only generally, Yoni. Iniquitas mea. Gen. 4. 13. but singularly, as Cayn did, saying: My sin is greater than I can bear: he saith not, that man's sin, or such men's faults; but looking into himself, and judging himself, he saith; mine own sin: the burden whereof oppresseth my conscience, which acknowledgeth, that for the same a greater punishment is due unto me than I am able to sustain: if he jested not at God's threatenings, as some do think: or, as King David did, who in the assured hope of mercy upon his hearty repentance, confessed and said, I have sinned: Who? even I: But thou art a King, a Prince, a Magistrate, the head of the people, a man of Authority, and canst thou sin? or at the lest, wilt thou acknowledge and confess thy sins upon the words of Nathan a Prophet? a Minister? an inferior? a subject? yea, my conscience testifieth against me, and I must accuse and condemn myself of sin against God; and of the abuse of my authority which I have from the Lord. And this is the request of judgement on the Lord's behalf, by the ministery of his Prophet, his Minister, his Servant. CHAP. XIIII. ●. The Lord's complaint against his unkind people in these words: viz. ●hat could I have done more to my Vineyard that I have not done to it? Why have I looked that it should bring forth grapes, and it bringeth forth wild grapes? vers. 4. AFter that the Lord had appealed to the judgement of the people, touching the case between him and ●em, and obtained audience, he openeth ●e whole matter; and first, he doth not ●ly repeat his manifold benefits be●owed on them, but also cleareth him●lfe of all fault which peradventure they ●ould have cast on him, and then both An action of unkindness commenced by God against the jews. ●ommenceth his Action of ingratitude ●gainst them, and proveth the same to ●heir faces. Therefore he saith, verse 4. ●hat could I have done any more to my vineyard, that I have not done unto it? Why ●aue I looked that it should bring forth ●rapes, and it bringeth forth wild grapes? As if he said: ye cannot say, that ye wanted any thing which of my part shoul● have been done for you: wherefore the● have ye so recompensed me? wha● moved you to use me so? are ye no● too ingrateful against me? Lo, in thi● we see not only a very pathetical complaint of the Lord against this people of Israel, but also the reason of the same. 2. These two points the Prophet H●sey Hos●ah. 6. combineth, when he saith in the Lord● behalf: O Ephraim, what shall I do unto 1. A complaint. 2. The cause thereof. thee? O judah, how shall I entreat thee? By Ephraim, he meaneth the house o● Israel: by judah, the jews. This is the complaint: he addeth a reason thereof, saying: Your goodness is like a morning cloud, and like a dew that quickly goeth away: whereby he noteth their inconstancy and deceitfulness. This complaint is also very pathetical, as if the Lord had strived with himself to have uttered something more, than he could in words express. And this doth the manner of the speech by interrogation The manner of the speech. or expostulation fortify, having in it indeed a more emphasis and force, than he had only said, in a plain affirmation; I am not able to do any more ●en I have done for Ephraim: nor to street juda better than I have intrea●d him. I know not what more I should ●ue done for my Vineyard, than I ●ue done. In this sort speaketh the ●ord in jeremy, 31. 20. saying: Is E●hraim my dear son, or pleasant child? though he would say, Not, not: for he ●th dealt unfaithfully with me. And ●us saith the Lord again, clearing him●fe, jerem. 2. 5. What iniquity have your ●hers found in me, that they are gone ●re from me, and have walked after vasty, and are become vain? as if he ●yd: None at all. 3. And here, the Lord expostula●g with the house of Israel, seemeth revive and call into remembrance, The Lord puts them in mind of his own goodness towards them. ●at wonders and works, what bene●es and blessings he had wrought, ●ne, and bestowed on an unkind ●d ingrateful people. As if he would ●ue said: O house of Israel, and men of ●dah, consider well & remember, what I have done for you: have I not powr● forth many blessings and benefits o● you? have I not done and wrought man● strange and wonderful works amon● you? yea, and such, as none else could do did not I make choice of thee for m● self before all the nations under the heaven's? when thou didst wallow in th● Ezek. 16. 6. misery, vile and contemptible, did not look upon thee, pity thee, and promis● thee life? did not I spread my skirts o● thee, and covered thy filthiness? did no● I swear unto thee, and made a covenant with thee? did not I wash thee with water, and anointed thee with oil: an● clothed thee, and shod thee, and gir● thee about, and decked and adorned the● with gold, silver, and fine linen, and silk● and broidered work? did not I feed thee with fine flower, and honey, and oil, and made thee beautiful? and did not I for thee all things else, either pleasant, profitable, or convenient every way? And was this of thy goodness ● was it not rather of my love and mercy▪ 4. Again call to mind and consider, o house of Israel, and man of judah, wha● I have done: did not I make choice of The Lord showeth how provident and careful he was of his Vineyard. ●he Place, as strong, plentiful, and plea●nt for my Vineyard? did I not hedge ●e same about with my grace, and divine protection? did I not cast out the stony ●arted Canaanites before thy face, and ● things that might hurt or annoyed thee? ●d I not plant in thee the pleasant Sorec ●d best plants, and stored thee with ●ly, zealous, and godly men? did not ●ith cost and care build a Tower in the ●ddest of thee? hadst not thou a ●emple for my worship, and noble ings and Princes, and many mighty ●rkes in the midst of thee for thy bet 〈…〉 beauty, glory, and defence? did ●ot make a Winepress therein, and ●red thee with the burdens of the ●ophets, and admonitions, and com●ts, and comminations, and exclama●ns, and exhortations, and all things else the health of thy Soul, to stir thee and enable thee to be fruitful and ●nkfull? ●. Well, after all these tokens of my ●e and mercy towards thee: did not I ●e for grapes and expect good fruits? yea, I stayed and waited from time ● God puts them in mind of his own good expectation. time, to see if thou wouldst yet at leng● bring forth any good and pleasant fruit unto me: for as I am merciful, of lon● suffering, and would with all mine hear● rather wait for the repentance of a si●ner, then hastily to condemn and destroy him, if there may be hope there of: so I have stayed and waited for the● to yield me good fruits: I looked fo● grapes, that is to say, for judgement, a● justice: I hoped that thou wouldst perform those duties which in my La● I had prescribed thee to perform: so I form thee for myself, to show for● Isa. 43. 21. my praise. 6. But after all those blessings a● Here the Lord chargeth them with ingratitude. The cause of his complaint. Isa. 43. 21. tokens of my love, what hast thou yielded me to answer my love, and satisfy mine expectation? Thou hast not called upon me (o jacob) but thou ha● wearied me (o Israel.) Thou hast n● brought me the sheep of thy offerings, neither haste thou honoured m● with thy sacrifices, etc. but thou ha● laden me with thy sins, and weary me with thine iniquities. Thy fath● hath sinned, and thy teachers have ●ansgressed against me: and thou hast yielded me in steed of grapes, wild ●rapes: that is, for judgement and Iu●ce, oppression, and a crying: wickedness, and iniquity, Eccles. 3. 16. ●mos. 5. 7. Thou hast brought forth ●to me for liberality, covetousness: ●r sobriety, drunkenness: for repen●nce, impenitency: for love, envy: ●r chastity, filthy lust: for long-suf●ing, hasty revenge: for humility, They had no reason to behave themselves so towards the Lord. ●de: for mercy, cruelty: for justice, ●urie: for judgement, oppression: for goddess, naughtiness. And why hast ●ou so done? what reason hath moved ●ee to behave thyself so towards ●e? 7. Thus did the Prophet Nathan in ● name of the Lord upbraid david ● King, and he said: Wherhfore hast 2. Sam. 12. 9 ●u despised the commandment of the Lord ● God to do evil in his sight? And thus Sa●el charged and upbraided Saul, and ●d: Thus and thus hast thou done: Where●e hast thou not obeyed the voice of the 1. Sam. 15. 19 ●rd? And in this sort, Moses charged and Deut. 32. 6. expostulated the old Israelites, saying▪ D● ye so reward the Lord, o ye foolish nation a● unwise? But why have ye done thus what can ye allege for yourselves t● justify yourselves in this point? Surely ye are wholly inexcusab 〈…〉 〈…〉 fore me, an● as naked as Adam was a 〈…〉 his fall, neither are ye able with fig leaves to cover your filthiness and shame. 8. Thus are they accited, and draw● to the bar of God's judgement, a● hardly charged upon the Lord's complain● They stand arraigned in the open Ses●ons before the eyes of all the world, wit● guilty consciences and trembling heart● and found no reason to excuse themselves ● unkindness, nor any way to escape either the sentence of condemnation, or the execution of that judgement which is denounced against them for such their monstro● ingratitude, and well worthy: for why di● they so requited the Lords goodness, t● yield him wild grapes, when he require● and expected fruits answerable to h● love, wisdom, cost, care and diligenc● They had no reason at all so to deceit his hope, to frustrate his expectation, a● ● behave themselves so frowardly towards him, as they themselves cannot ●oose but in their consciences grant, ●d with their tongues confess the same afore God, and all his holy Angels. CHAP. XV. The Lord's sentence and commination, viz. ●d now I will tell you what I will do to my Vineyard, verse 5. forasmuch as the house of Israel, and the jews, would not be moved at all to the performance of their duty, ●hich was, that they should have walked the way of the Lord, being fruitful in ●od works) either by the consideration ●his benefits, or his expectation of their ●od fruits, or by the equity of his cause ●hich he referred to their judgements, or ● his woeful moan & pathetical com●aint of their monstrous unkindness towards him; he proceedeth in his suit against them, and now (at the length) A comination. ●reatneth them with his heavy judgements and plagues, the which, he did ful● determine to cast on them, except the● repent. 2. When Christ in the gospel ha● proposed the Parable of the perfido●● husbandmen and the Vineyard, to th● priests and rulers of the jews▪ he thereupon asked them, saying: When therefore the Lord of the Vineyard shall come, wh● The jews out of their own words are both judged and condemned shall he do to these husbandmen? and the● gave the sentence of condemnation against themselves, saying: He will crully destroy those wicked men, etc. And th● Lord replieth: Therefore I say vn●o 〈◊〉 that the kingdom of God shall be taken fro● you, etc. Here our Saviour having gotte● of those jews the sentence of condemnation▪ against themselves, ratifieth th● own words, and threateneth them with the judgements of God for their wickedness: Therefore I say unto you, etc. S● dealeth the Prophet, and saith in th● name of the Lord: And now will I tell yo● what I will do to my Vineyard. 3. Indeed there is something purposed There is a judgement denounced, which in the due time shall be executed on the guilty. to be done, & a work to be wrought in his time, that the ears of all them th● hear thereof, shall glow, as saith the Prophet, for they have mocked me & deceived mine expectation (saith the Lord) herefore shall they also be mocked & derived: they loathed blessings, they shall therefore have cursings: they contemned ●ercie, they shall therefore have severity: ●ey shall be troubled as with a storm in ●e sea, with a sword in an house, with a ●oath in a garment, with a rust in iron, ●ith a fire among thorns: they shall found ●eir enemies to be as strong as Giants, ● ramping as Lions, as cruel as Bears, ● fierce as Tigers; they shall be spoiled ●d punished; and then, be constrained ● acknowledge their own unkindness ●d sins against me. And this is that ●hich Moses prophesied of long before, ●hereof the Prophets preached in their ●●es, and Christ himself confirmed and ●●ea●●ed on the latter jews, which in ●e due time was also accomplished. 4. By this we may perceive, that their ●nnes were not small against the Lord, ●ho was so mightily provoked to high displeasure: and that, as their great ●nnes moved him to great wrath, so the end of this wrath is the death of th● irrepentant sinner: for as without sin, there is no displeasure; so without displeasure, there is no death, no misery: for man was not subject either to death or misery, until he had sinned. But thi● will appear the more, if we duly consider, first who they be which are here threatened to be punished, and then who he is, which threateneth and punisheth them. 5. But who are threatened to be punished? 1 The Lords own Vineyard is threatened. Amos 3. 1: 2. even the Vineyard of the Beloved, the house of Israel, the people of the Lord, for they have rebelled against him: neither doth the Lord omit both to threaten, and also to beat and punish them for the same. Thus judgement beginneth at God's house (as the Apostle saith) and if it be so, what shall be the end of the ungodly? S. Paul layeth the The old Israelites. 1. Cor. 10. case of the old Israelites before the Corinthians, and telleth them, how they are made examples to them that come after. They might have been examples to the latter jews, had they had grace, and those latter jews may be examples for ●s. Therefore let us not be high minded Ro. 11. ●ut fear, for if God spared not the natu●ll branches, neither will he spare us. if ●e be polluted with the like abhominati●s. The Scriptures are stored with these ●d such like cominations and threats of ●dgements, not I say, not against the gentiles and Heathen people, but against ●e people of Israel and judah, as the shang of a rod over the stubborn ser●nt and rebellious child. 6. But who threateneth, and who pu●heth 2. God threateneth and punisheth his people. the people of God? who durst be ●bolde to reprove them? to threaten them? ● correct and punish them? The Pro●et telleth them, that God taketh this ●●ter into his own hand, and doth both greaten and beat them that be of his ●ne house if they offend him, as a Mai●r his servant, as a father his child: and ●at he expresseth in these words: Now will tell you what I will do to my Vineyard. ●hese are the words of God, which the prophet speaketh unto them: and he ●th not, I will appoint or command this ● that Tyrant, or this or that person to ●ecute this thing: but I will do it my self: yea, I will correct and punish my Vineyard mine own people with rod● with stripes. An hard case is it no doubt, when a father shall be constrained through the stubborn wickedness of his own children, to be severe & cruel unto them▪ Yet lo, they, even they whom he hath brought up, have abused his goodness so far, that he is justly provoked to punish and grieve them with severity. 7. Thus said the Lord by his Prophet to David▪ Behold, I will raise up evil against thee out of thine own house. 2. Sam▪ 12. 11. And Isay saith, that for the sin of the people, God will take away from jerusalem and from judah, the stay and the strength, a● the stay of bread, and all the stay of water, Isa● 3. 1. Again▪ The Lord shall make bald th● heads of the daughters of Zion: and the Lor● shall discover their secret parts: Vers. 17. Again: The Lord shall wash the filthiness of the daughters of Zion, and purge th● blood of jerusalem out of the mids thereof by the spirit▪ of judgement, and by the spirit o● burning. Isa. 4. 4. Again, The wrath o● the Lord is kindled against his people▪ and he hath stretched out his hand vpo● them, and hath smitten them. Isa. 5▪ ●5. And ● saith the Lord himself by the Prophet Habaouk▪ Chap. 1. 5. I worked work ● your days, a work which ye● will not believe, if a man would declare it you? ●ct. 13. 41. And he meaneth his judgements on the ●ewes for the contempt of ●s word, the abuse of his blessings, which ● saith ●e will himself execute. So he saith ● jeremy▪ against the kings of judah: I will jer. 22. 7. ●epare a destroy●●●●th his weapons for ●ee. By this evil, he meaneth plagues, not that God is Author of sin. Amo. 3. 6. 8. And this acknowledged the servant ● Ieh●ram, is hen he said to Elisha tou●ing the great plague of famine that was ● Samaria in the sl●g● of the King of A●m: Beholds this evil cometh of the Lord. ● King. 33. For there is not evil in a Ci● which the Lord hath not done saith Amos: by this evil he meaneth those ●lictions and troubles which cell upon ●e Cities of Israel and judah for their ●nsgressions● and were inflicted by the ●ord himself ●● according ●● he before ●reatned them, saying▪ I will sand a ●e upon judah. and it shall devour ●e places of jerusalem: Amos. 2. 5. Again he saith: I will visit you for al● your iniquities: Chap. 3. 2. And the Prophet Isayah in this place useth the pronoun and particle, Ego, which being Ego. proposed for an Emphasis, addeth to the matter the more vehemence. As in the 15. of Gen. vers. 7. the Lord saith: Even I the Lord, which have brought thee out of Vr of the Chaldees. By this it appeareth, that the Lord himself both threateneth and punisheth his people for their rebellion and sin, whosoever be his executioners. 9 Notwithstanding, the goodness of God is seen even here also, in two 1. God's goodness appeareth in two things. things: first, that he doth not punish them before he giveth them warning thereof by his Prophets: secondly, that he punish them not by & by, but deferreth it as ye● and these two points he expresseth in those two words: first he saith; Now I will tell you ● secondly, he saith, What I wil● do: that is to say, what (not now, but) hereafter in the time to come, I will do● to my Vineyard. 10. Of the first saith the Prophet Amos: God giveth warning before he● plagueth them that offend him. Surely the Lord will do nothing, but he revealeth his secrets to his servants the prophet's. And this mercy did the Lord ●ew unto the old world, when he war●ed them by Noah, of the plague ensu●g. And the like he did to Sodom and Gen. 6. 13. Gen. 19 ●omorrah by Loath, but most of all hath ●is mercy been declared on the Israelites: ● whom the Lord sent his servants the prophet's, from time to time, to admonish ●em of his displeasure, and to call them ● repentance. And in this, he would that ●e should understand, how loath he is to destroy a sinner, and how willing he is, ●at he should convert and live. There●re, when we hear those threatenings and ●monitions denounced and given to us ● the Lord's Ministers, let us not con●mne nor disdain them, but know, that ●e Lord by these means is willing we ●ould understand his pleasure: be admo●shed to fly those future destructions 2. God's long suffering in not plaguing them by and by as soon as they offend him. ●hereof we be warned in the time of his ●race. 11. In the second, appeareth his most ●ise deliberation and merciful long suffering. But what need hath the Lord to admonish us before hand of plagues ensuing? to stay for our amendment? to defer to power down the thunderbolt of wrath upon sinful and miserable m●n▪ Surely, we may well wonder at this th● Lords goodness with the Psalmist, which Psal. 8. 4. H. ●. 2. 6. said: Lord, what is man, that thou shouldest ● mindful of him? or the son of man, that th● wouldst consider him? Is not this spoke● for our sakes, and a lesson given▪ to instruct and ●each us? he showeth that the thoughts of the Lord and his ways, are not like ou● thoughts, or our ways: but that for hi● Isa. 55. names ●●ke, and for his praise, he will defe● Isa. 84. 9 his wr 〈…〉, and refrain, as he saith by hi● Prophet, to punish offenders. Therefore he is slow to anger, and forbeareth long● yet he punisheth men when they offend him, to weight for their repententance● and that when soever the fruits of our faith appeareth, and we declare ourselves such as forsake our wicked ways and ungodly imaginations, he is most ready to shewe● mercy and to forgive us our sins. Howbeit, The long suffering & goodness of God, should not embolden us in sin. this is not spoken to embolden us in our sins, nor that we thereby presume on his goodness: for as he is slow to anger towards them that are curable by repentance: so is he of great power towards ●em that presume & continued obstinate, ●destroy them. Let us not therefore pre●me and sin more and more, because ●s goodness forbeareth yet to punish ●: but rather let this his goodness lead ● to repentance and newness of life. 12. To this end the Lord deferred to astroy the old world, after he had given ●em warning thereof by Noah an hunted and twenty years: in all the which ●e, they had space to repent. Thus ●e Lord made a stay to destroy So●me, after he had told Abraham thereof, ●d had warned them by Loath one whole aht. Thus the Lord allotted unto Nixie forty days: thus the Lord waited ● the children of Israel in the wilder●sse forty years; and after that, in the ●es of the judges, of the Kings, of the ●ophets; many years after he had urned them, did he defer to punish ●em: Hezekiah had the time of his life, ●d josiah, had his life also of respite, afore the babylonical captivity. last: the latter jews had forty ●res allotted them to repent, after that Christ had foretold them of their fina● desolation: And wished (with all his ha●● for their return and amendment; th● which, when he found not, he sighed, an● thus complained: O that my people ha● (● Psal. 81. 13. 14. their time) harkened unto m●: and Isra● had walked in my ways: I would soon ha● humbled their enemies, and turned mine ha● against their adversaries? 13. But notwithstanding this forewarning and the long suffering of the Lord● the Vinyard of the Lord, which brought forth wild grapes, and turned judgement The jews considered not of God's mercy and long suffering of them. into Wormwood, and justice into injury) would neither acknowledge their ungodliness as yet, nor repent o● their sins, nor regard the Lords mercie● but as a froward generation, they resiste● the holy Ghost; and as the fathers did, s● did the children: and worse also, degenerating and declining farther and farthe● every day from the good nature of they● heavenly father, through the malice o● the devil▪ to whom they gave place, an● brought forth fruits more agreeable t● him, then answerable to the love an● goodness of God. 14. Besides all this, when the Lord Isa. 22 12. 13. 14. God of hosts did call them unto wee●ing, and mourning, and to baldness, and ● girding in sackcloth, that is, to repentance: behold, they in contempt of his word had ●y & gladness; slaying oxen, and kill ●eep: eating flesh, and drinking wine: maung great cheer; saying in derision of the prophet's and their preachings, Let us eat, ●inke and be merry: for they say, to morrow ● shall die. Therefore it was meet, that ● which had enriched them with bene●es, should now reprove them, and threa● to power out his wrath upon them. ●d now let us hear what is denounced ●d threatened to be cast on them in the ● of their visitation. CHAP. XVI. ●e Lord threateneth to destroy his people. viz. ●ill consume, tread down, and lay waste the Vineyard: Vers. 5. 6. ●He Lord having called audience ● to his words, and plainly declared his displeasure against his people for the● wickedness: and therewithal threatne● vengeance which was in the due time t● be powered forth on them that would no● take the benefit of his long suffering, an● repent; he now in certain particulars, showeth both the destruction of the vineyard & the means to further the same. The destruction is displayed in these 3. words, viz. The destruction of the vineyard. 1. I will take away the hedge. 2. I w● break down the wall thereof. 3. I will lay● waste. The means thereof are discerne● in the other words contained in the sam● 5. and 6. verse: whereof we will speakei● the 2. Chapters following, and God wi● In this we may consider the destruction threatened, and the manner thereof. 2. There was a time when the Lord sai● Malac. 3. 11. 1 A devouring or consuming. Ezech. 33. 27. he would reprove the devourer, and withstand him from hurting the vine: but no● he threateneth, that the vineyard shall be devoured or eaten up: whereby is meant, tha● the people should be consumed, some b● the sword: some by pestilences: some b● famine: some by wild beast: the four● ordinary plagues which the Lord w● wont to bring upon this rebellious and ●thankfull people, according as he had ●reatned them in Deut. 32. 23. I will ●nd plagues upon them: I will bestow mine arrows upon them: They shall be burnt ●th hunger, and consumed with heat, ●d with bitter destruction: I will also ●d the teeth of Beasts upon them, with ● venom of Serpents in the dust: The ●ord shall slay them without, and in the cambers fear: both the young man, ●d the young woman, the suckling with Deu. 23. 21. Isa. 1. 20. man of grey hair. And this more ●gely is set forth in the 28. Chap. of the ●e; where the Lord telleth, that he will ●se them to be consumed from the land ●erin he would plant them, if they would ● obey his voice, to keep and to do all commandments. Yea, even as the fire ●oureth the stubble, so they should be ●oured & consumed. 3. Of this Ezechiel ●aketh at large. And that thing might be sooner accomplished, he would 'cause, that braim should devour Manasses, and that ●anasses also should devour judah: Thus ● Tribe should consume an other, & by ●l broils they should work one another's destruction within & among themselu● then the which, no kind of contention more perilous and miserable. The Histories of the books of the Iudg● Samuel, the Kings, the Chronicles, an● finally, the story of josephus, touching the latter state of the Mach●bees, and of the jews, yield us man● lamentable examples of this matter. A● hereof was it, that the Psalmist compl●neth Psal. 44. 11. Psal. 80. 13. to the Lord; Thou givest us as shee● to be eaten up, and thy Vineyard to b● devoured of the wild beasts. 4. Next, the Lord saith, that the Vineyard shall be trodden down: alluding to th● 2. A treading down. breaking in of wild beasts into a Vineyard, which do not only eat and devours but also tread down and spoil the vin● And this rightly noteth the manner of foreign enemies, which invade with forc● and devour & overrun both the countr● and the people thereof. By the which, th● Prophet signifieth, that the enemies of I●rael, which were as yet withstood and resisted by the grace, power and provident of God, from invading and hurting t● Israelites, should now at the length ha● entrance, and be able not only to fight ● stand most strongly against the Israe 〈…〉, but also to constrain them to turn ●r backs to fly, and fall before ●m; who should (as God would have tread down those rebelllous chilen on the ground: thus the Lord also threatened to do to them, by ●oses: Deut. 28. 25. saying: The Lord 'cause thee to fall before thine enemies: shalt come out one way against them, and flee seven ways before them: and shalt ●attered through all the Kingdoms of the ●. Again Verse. 48. Thou shalt serve ● enemy's which the Lord shall sand upon in hunger and in thirst, and in naked 〈…〉▪ and in need of all things: and he shall put ●ke of Iron upon thy neck, until he have ●oyed thee. Again, vers. 52. he shall ●ge thee in all thy Cities, until thine high strong walls fall down, etc. And this the Lord remembered in his ●ds to Solomon, when he appeared to after the finishing of the house of god, ●ng: If ye turn away & forsake my sta●s and my commandments which I have 2. Chro. 7. 19 20. 21. 22. before you, and shall go and serve other Gods, and worship them: then wil● pluck them up by the roots, out of ●● land which I have given them; and th● house which I have sanctified for my nam● will I cast out of my sight, & will make it t● be a Proverb & a jest among all nation's And this house which is most high, shalb● an astonishment to every one that passe● by, & shall say: why hath the Lord dealt ● this fashion with this land, & with this hous● and they shall answer, because they forsaken the lord god of their fathers, which brog● them out of the land of Egypt, & caught hol● on other gods, & worshipped than: therefore hath he brought all this evil upon them▪ 6. Lastly, the Lord in his Gospel Prophesied Luk. 21. 24. of this thing, and said in plai● words; that this people should fall wi● the edge of the sword: and should be l● away captive into all nations; and that I●rusalem should be trodden under foot ● the Gentiles. How these prophetical commination of the judgements of God have been performed in the time and times appointe● as sometimes by the Philistines, sometime by the Egyptians, sometimes by the Assiri● sometimes by the Babylonians, sometimes ●y the Medes and Persians', sometimes by ●e Graetians, and lastly by the Romans, the histories of those times truly report. Hereof was it, that the Psalmist partly ● the spirit of prophesy, and part● in the bitter sense of those judgements, complaineth; saying: Thou ma●t Psal. 44. 10. & 80. 13. 15. 16. us to turn our backs from the aduersa●, and they which hate us, spoil us at their ●asure. 7. The Lord proceedeth yet one de●ee 3. Awasting of the people. farther, and saith of his Vineyard: I ●l lay it waste. And this word compre●deth not only all that which hath ●e said before, touching the consuming ●d treading down of the vineyard; but ●vtter contempt and neglect thereof, by ●n who had before this, taken regard and ●e to defend & maintain it: namely, that ●nceforth the vineyard, that is▪ the City ● jerusalem, the land of judah, the land of ●ael, with all the inhabitors thereof, be●g most sinful & execrable before God, ●ould be utterly destroyed, according ● the Lord by the same Prophet spea●th in an other place more plainly: The Cities shall be wasted without an inhabitor, Isa. 6. 11. 2. and the houses shall be void of men, an● the land shall be reduced into a wildernesse● the Lord shall take men away, and there shal● be an unmeasurable wasting in the midde● o● the earth. 8. The word signifieth a concavities and void place, a place without any contents, as wasted Desert, and good for nothing. Batath. The meaning is, that th● land shall be made void, desolate Desart● and wild for want of inhabitors, and tilers of the same. And herein the Prophet alludeth to that comination in Deut. 28▪ 63. Ye shall be rooted out of the land: an● Chapt. 29. 23. The land shall burn wi● brimstone and Salt: it shall not be● sown nor bring forth, nor any Gras● shall grow therein: like as in the overthrowing of Sodom and Gomorah, Admah & Zeboim, which the Lord overthrew in his wrath and anger. And thus did th● Lord to his ingrateful vineyard in the appointed Isa. 17. 8. & ca 3. 30. time: it was devoured: it was trodden down: yea, it was wasted: for why the wra● of God was kindled against his people f● their abominations: he stretched out h● hand upon them, & smote them, that their ●ountaines did tremble, their carcases ●ere torn in the mids of the streets, ●nd their land was laid waste: yea, the Ezech. 7. 25 27. & 8. 18. ●nd became dark (as the Prophet saith) ●nd most sorrowful, and the light was ●arkned in the heavens thereof; that is, ●e whole land was overwhelmed with ●most dangerous blindness, and a sorrowful affliction: then the King mourned, the Prince was clothed with deflation, the hands of the people in the ●nd were troubled, and there was a ●ngsome & remediless misery. Than, ●hen destruction was come upon them, Hos. 5. 15. ● their trouble, they sought peace, but ●ey found none: they cried in the ●ords ears with a loud voice, but he ●eard them not; neither did his eye spare ●hem, nor did he in mercy pity them; nor ●urned he his wrathful displeasure from ●hem: but his heavy hand against them was stretched out still, as sayeth the Prophet. CHAP. XVII. The means to further the destruction of the jews, declared in these words: I will take away the hedge thereof: I will break down the wall thereof: that is, of the Vineyard, verse 5. WHen the Husbandman hath employed his labour, cost, and diligence on his Vineyard, in hope to receive the timely fruits thereof accordingly, and after some years, doth perceive that his Vineyard proveth barren and unprofitable, and therefore purposeth thenceforth to give up his Vineyard to the spoil, and to let that lie waste; he neglecting all care thereof, teareth away his hedges, breaketh down the walls: he doth neither cut it, nor dig it, nor water it, but doth suffer briars and thorns to grow up in it, being indeed the meane● and occasions that the Vineyard is devoured of beasts, is trodden down and wasted. Even so, forasmuch as the Vineyard of the Lord was unfruitful as ●ouching such grapes as he required, nei●her would be corrected to yield him the pleasant fruits of the fear of God, therefore the Lord threatened a destruction to ●he Vineyard, and the means and occasions These are Preambles to the destruction of the jews. Isa. 5. 5. 6. to further the same should be (as the Prophet testifieth) these which follow: ●hat is to say, The hedge thereof shall be ●aken away: the wall thereof shall be broken ●owne: It shall not be pruned, nor digged, ●ut briars and thorns shall grow up, and ●he Clouds shall be charged that they rain ●o rain upon it. 2. Thus seeing that the Lord is minded ●o give over his Vineyard, the people of Israel, to the spoil and destruction, for their abominations, he taketh away and withdraweth from them again in his wrathful displeasure, all those benefits and blessings the which before of his love & mercy he had bestowed on them, for their beauty, strength, preservation, defence & commodity, making thereby an open gap to the execution of his just judgements. Neither were there any of those pure plants remaining, being also removed away, as from the The good men were also taken away. Isay. 57 1. evil which was to come, as the same Prophet saith: The righteous perisheth, and no man considereth it in his heart: and merciful men be taken away; and no man understandeth that they be taken away from the evil to come. Whereupon, nothing being left, but only that which was meet for the fire, the Lord would suffer his fierce wrath to fall upon it and consume it. Thus did he on the old world, when Gen. 7. 16. 17 Noah was embarked in the Ark: thus did he on Sodom and Gomorah, when Lot Gen. 19 23. 24. was departed from them: and thus he did on Israel and judah, when the choice plants, I mean the righteous and merciful men were taken away: Isa. 3. 1. 2. 3. 3. I will (saith the Lord) take away the The hedge, viz. the Lords protection, is withdrawn from them. hedge of the Vineyard; that is, seeing I have a full purpose to neglect and give over this rebellious people to spoil and destruction; I will take away from them, not only my law wherewith I had bounded them in and kept them in order, but also my merciful protection and defence of them which hath hitherto ministered unto them, safety, prosperity, and defence: they shall not any longer taste and enjoy the sweetness and commodity of my law, defence, and grace, but shall be ●tterly banished and shut out from the ●appy possession and sense of the same, ●o their perpetual shame and confusion. 4. This hedge was gapped in the time The hedge is gapped. ●f Manasseh the King of judah, who ●ade judah, and the inhabitants of Ieru●alem, 2. Chro. 33. 11. to err and to do worse than the heathen (whom the Lord cast out be●re the children of Israel). At what time, ● for the which cause, the Lord brought ●on them the Captains of the host of ●e king of Asshur, which took Manas●h, and put him in fetters, and bound ●m in chains, and carried him to Babel. again, this hedge was gapped in the 2. Chro. 36. ● 7. 17. ●yes of jehoahaz the son of josiah, at ●hat time Neco the king of Egypt came ●to the land of judah, and took him a●ay, and condemned the land in an hunted talents of silver, and a talon of gold. also there was a wide open gap in the ●id hedge, in the time of jehoakim, when Nebuchadnezar the king of Babylon ended and took him, and bound him with chains to carry him captive to Babel with the vessels of the Lords house. 5. And in the days of Zedekiah, when there was a general Apostasy of the people from the Lord, these gaps were enlarged, The gaps are enlarged. and then the Lord brought in upon them the King of the Chaldees, who slew their young men with the sword in the house of their Sanctuary, and spared neither young man, nor virgin, ancient nor aged, God gave all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the King, and of his Princes, all these carried he to Babel: and so whensoever the hedge was neglected and ruinous, that is, when God withdrew his defence and mercy from them, sometimes the Medes and Persians', sometimes the Romans and other enemies, rushed in and invaded them, to their great grief and misery, whereof the Saints were moved to complain in the behalf of this distressed people: Why hast thou broken down her hedge, so that Psal. 80. 12. all they that go by the way pluck of her grapes? the wild Boar out of the wood hath destroyed it: and the wild beasts of ●e field have eaten it up: that is, now ●ou hast left off to help, succour, and defend us, both they that hate our religion, and they that disdain our persons, ●aue rushed in upon us, and devoured us. 6. Next to the taking away of the ●dge, he saith; I will break down the The wall is broken down, the benefits of Gods great works are removed and taken from them. ●ll also which I have made. And this is ● be referred to the Tower, which, he ●d before, he had built in the midst of ● Vineyard. Now, as by this Tower, is unified (as before it is said) sometimes ●e City and Temple of jerusalem: ●metimes the Commonwealth, and ●uernment of Israel: sometimes the ●eat and wonderful works of God, ●ought for and among this people: ●metimes that great mystery of godli●sse, whereof Paul speaketh, 1. Tim. 3. ●rse 16. So by the breaking down ● this wall or Tower, is signified, that ●e jews should surely be deprived of ● those benefits, which in and through ●ery of those things were ministered vn● them. And to note the vehemency of t● wrath, and the terribleness of the vengeance, the Lord saith not thus: The w● shall fall down, as he saith elsewhere Isa. 3. 8. The wall shall be broken down violently. jerusalem is fallen, and judah is fallen: b● he saith; I will break down the wa● * Parotz. Parotz, the word signifieth, to tear an● break down any thing with violenc● or force, as mighty water-streames d●fret and break down the walls an● banks of the earth by the which they ●● David useth the same word, 2. Sam. 5. 20● when, coming to Baal Perazim, whe● he smote his enemies, he said: The 〈◊〉 hath torn asunder mine enemies before ● like the breach of waters. And Tobiah'ss ● the book of Nehemiah, had that wo●● when he said: He shall break down th● stony wall. 7. Now, as this is applied to the Citi● The City and the Temple. Math. 21. 4. of jerusalem and the Temple, which a● indeed works of great excellency an● moment (as the Disciples said to Christ● the Prophet Isayah speaketh in man● places thereof (as other Prophets do) bu● briefly and effectually in the last Chapter of his prophesy; where as we also ma● hear the sound of the breach of this ●all. A voice (saith he) soundeth from Isa. 66. 6. ●he City: A voice from the Temple: the ●oyce of the Lord that recompenseth his enemy's fully. And this is the voice, ●hat they are forced to hear, which ●ould not hear the gentle words of the ●ords Prophets, and be obedient unto ●s word. But of the last and most noble breach of this wall, prophesied our ●uiour in the Gospel, saying: See ye ●t all these things? Verily, I say unto you, ●re shall not be here left a stone upon a ●e, that shall not be cast down: Math. ●. 2. Again, he saith: They shall ●ke thee even with the ground, and thy ●dren which are in thee, and they shall ● leave in thee a stone upon a stone, Luke ●. 44: ●. How this was performed, the Scrip●es do testify. First, in the days of ●dekiah king of juda, the Lord brought 2. Chro. 36. 19 ● Chaldeans into the City of jerusalem, ●o the rather at the instigation of the ●omites, razed and broke down the ●l of jerusalem, and burned the house Psal. 137. God. And this did Hanani afterward make report of before Nehemiah; wh● Neh. 1. 3. at the hearing thereof, sat down o● the earth, and wept and mourned certain days. And last of all, about forty years after the death of Christ, th● Lord gave them into the hand of th● Romans, who razed the wall to the foundation, (as josephus in his history reporteth) josephus. to the horror and fear of all the● that heard thereof. 9 Next, as by the Tower is signified The Commonwealth of Israel, and the great works of God, and mystery of godliness. those other excellent things, ● namely, the beautiful and well governed Commonwealth of Israel, the gre● works of God done in and for them, a● the most notable mystery of godliness the Prophet comprehendeth all, as ● were in these words: The Lord shall t● away from jerusalem and judah the sta● Isa. 3. 1. and the strength, even all the stay of brea● and all the stay of water, the strong ma● and the man of war, the judge and th● Prophet, the prudent and the aged, th● Captain of fifty, and the honourable, a● the Counsellor, and the cunning artificer and the eloquent man. And thus say● the Lord: The stone which the builders refused, the same is made the head ●f the corner: But unto the jews he ●yth; The kingdom of God shall be taken ●om you. And this began to be verified When this breach was commenced, furthered and perfected. ●en when Christ said: I go away, and ● shall dye in your sins: john 6. It ●s furthered, then, when Paul said; ●, we turn from you to the Gentiles: ●ct. 13. 46. And it was perfected then, ●en after the destruction of the City ● Titus, they were utterly deprived of ● those blessings and commodities both ●rituall and temporal, to the horror ●d example of all them that come af●. Thus did the Lord break down ● wall of his Vineyard, and it was ●den down. CHAP. XVIII. Some other means to further the destruction of the jews, noted of the● words: viz. It shall not be cut, nor digged: but briars ● thorns shall grow up. I will also commas the Clouds, that they rain no rain v●on it. Verse. 6. THe Lord having threatened the destruction of his vineyard, and she●ed the manner thereof, doth also declare the means, whereby the same sh● be furthered and effected; as first, by removing of the hedge: next, by breaki● down of the wall, as I have thereof said i● the Chapter before going. Unto th● which, he addeth some other occasion and means thereof: as that the Vineyard shall not be cut, nor digged: but briars a● thorns shall grow up, and that the Cloud● shall be forbidden to rain any rain the●●n. 2. First the Lord continuing his It shall not be cut: viz. nor corrected with due discipline, etc. metaphor, saith: It shall not be cut. The ●rd Zamar, signifieth a pruning, or pang away of things superfluous, as the cut●g or pruning of a Vine. As it is said in ●uit. 25. 3. Six years thou shalt cut thy ●e, and gather the fruit thereof. And in this also, as in the former, he ●deth to those Husbandmen, that ha●g no pleasure in their Vineyards, do ●lect to pair, prune and cut them: ●ning (indeed) that he would thence●h no more correct them in the due or● of discipline, as he had done; dispai●g (as it were) of any profit of his lairs. And of this, in the first Chapter, ●rse. 5. he complaineth, saying: Where's should ye be stricken any more? for ye fall ●y more and more: the whole head is sick, ● the whole body is heavy. As if he said: ●at availeth it me to endeavour to a●nd this people with often corrections ●d punishments, seeing, the more I cor● than, the worse they prove; as that corked or rotten rooted vine; for from the root ●he top, and from the highest of them, to the lowest of them, they are polluted and will not bear that good fruit which I expected. Therefore he saith against (as that Husbandman which contemneth and giveth over his unprofitable vineyard) Ah! I will ease me of mine Adversaries: Vers. 24. Such words spoke the Lo● in the old time, touching that most sinful generation before the flood, whom great lenity, long suffering, and fatherly discipline of the Lord could not perswad● to repentance: My spirit (saith he) shall i● always strive with man, because he is but flesh Gen. 6. 3. 3. Truly, as those vines which are no● The inconvenience of the want of discipline. pruned, cut, and cleansed from their rotte● and superfluous branches, in the due an● convenient time, do either soon starve, ● become barren: so also doth that generation either drop to destruction, or become barren of good works, which are not exercised with meet discipline. As likewi● those waters do corrupt and stink, whi● A note of God's neglect of the people, and displeasure. are not moved. Again, as where the vine is neglecte● and not pruned and pared by the Vi●tor, it argueth the little regard and delight ●e hath of and in the same: so is there not more manifest note of God's displeasure ewards men, and little care he hath of the people, then when he suffereth them to ●n without controlment or correction. ●or as he chastiseth them whom he loveth, ●nd correcteth them whom he receiveth: he giveth over the wicked to their own ●sts, to be drenched in sin, and damned death. Ro. 1. 28. 4. Unto this neglect of the cutting and ●uning of the vineyard, the Lord addeth, at It shall neither be digged. The word It shall not be digged. ●dere in this place (as it is put passively) ●gnifieth, to be drawn together by some ●strument of husbandry, as the earth is to ridges or heaps, chief about Vines, ●d such kind of heaps, as do in order and ●rme resemble a flock of sheep, feeing here and there in the pasture. ●nd hereof is it, that of this Verb ●ere is made a Noun of the same ●etters, which signifieth a Flock of A flock of sheep. ●heepe. And this belongeth to the manurance of ●e vineyard; a kind of husbandry which is proved both so convenient and necessary, as that without it, the Vine will neither prospero, nor bear fruit. 5. By this kind of digging, is meant the What is meant by digging. well disposing and ordering of the people, and the timely preparing of them, to the performance of those duties which are of them required. And this is wrought by the instrument of godly instructions, counsels, exhortations, admonitions, and laws. Neither differeth this word much in signification from the husbandry which the Vinitor bestowed on his Winepress, which (as before is said) he digged and made: nor from that (in effect) whereof the sweet Psalmist speaketh to the Lord, saying: Thou hast digged mine ears: Psal. 40. 6. that is, thou hast prepared mine ears to the hearing of thy word, and hast made me obedient to thy law. Wherein David alluded to that rite A ceremony of the law. observed in the law, Deut. 15. 17. as when a servant loving his master, and willing to abide with him (notwithstanding that a freedom be offered him in the seventh year) hath his ear pierced through against the door post, by the which, he promiseth obedience and obsequy to his master. And so indeed the Lord requireth us, nothing else but faith, and obedience the word, that we may hearken unto his mandements. But this is not wrought, Who diggeth the ears, etc. ●t by the operation of his spirit: for he ●ust dig our ears, and order our minds ●d bodies; the which if he do not, there not any hope of fruit. This was it, that ●ah meant, when he prayed, that God ●uld persuade or allure japhet to devil in ●e tents of Shem. And this was it, that E●raim in captivity desired, saying: Con●rt thou me, and I shall be converted. Now, ●hat would follow of that, when as the ●ord would not bestow on the jews ●is kind of husbandry, it is easily percei●d, which also the Lord letteth not to ●presse in the words following. 6. And therefore he saith: briars and The fruits of bad husbandry. ●ornes shall grow up, or ascend up. They ●e called in the Hebrew Schamor and ●chaïth: which are translated, Sentes et ●inae, and they are so called of holding and steining fast, and embracing and twining ●gither. And these are (indeed) such ●ings, as both hold fast and choke up the Vines, whereby they become barren and starve, and therefore are accounted both unprofitable and noisome to the husbandman and his Vineyard. By these briers and thorns, are signified, first the Gentiles Mat. 20. 19 Gentiles. Ezech. 7. 24 and the wicked of the heathen, whom the Lord God threatened to bring into their houses, and to hold them in their possession: & who also in this displeasure conceived against the vineyard, should be found most unprofitable & noisome to the same: yea, and therein manifest themselves enemies to Christ jesus that best chosen Vine, and adversaries to his holy Apostles & servants the branches of that vine: howbeit, these were both stirred up, provoked and permitted thus farforth to invade the holy land, & therein to afflict & grieve the right good vine with her branches; I mean Christ with his Apostles, Disciples and servants, the true Israelites: (who were committed to Pilate, Herod, and other Gentiles to be tormented) but utterly to devour, tread down and destroy this ungodly and ingrateful people the false Israelites, and sergeant jews, which yielded such unpleasant fruits to the Lord. So, whereas the goldly were afflicted and punished, the ungodly were both plagued The godly are afflicted but the wicked are plagued. and destroyed by those brambles, and ●hornes; I mean, the Gentiles. As Ezech. ●. 24. 7. And of this execution to be done ●y the Gentiles on the ungodly jews, Isa. 10. 5. 6. ●hus saith the Lord by his Prophet: O Asour, the rod of my wrath, and the staff of their ●ands is mine indignation: I will sand him, (meaning Assur) unto a dissembling nation: (meaning the jews) and I will give him ● charge against the people of my wrath to ●ake the spoil, and to take the pray, and to tread them under foot as the mire in the street. And this was partly verified in that time, when the Chaldaeans ascended up and captived Israel and judah. And partly Luk. 21. 24. when jerusalem was trodden down of the Gentiles, in the day of the visitation of the jews, according to the words of Christ. 8. Moreover by those briars and All ungodly persons etc. Thorns (as the fruits of a cursed and waste ground) are generally signified, not only * Ezech. 2. 6 all wicked and ungodly persons: but also all their sins, errors, transgressions, and abominations, the which are made meet both for the Heb. 6. 8. curse and the fire in the Lord's displeasure, as saith the Apostle to the Hebrews: That ground which beareth thorns and briars is reproved, and is nigh unto cursing, whose end is to be burned. Neither can we either seek for better persons, or hope for better fruits, or expect better events from thence, where the Lord hath justly withdrawn his love, favour, protection and mercies. And therefore, after that the Lord had fully determined to forsake and give over the house of Israel and juda, they were not so evil before, but then were much worse (as were those Gentiles of whom the Apostle speaketh to the Romans, Chap. 1. Verse, 6.) By the which they were made meet for the fire, as said the Prophet: Wickedness burneth as a fire, it devoureth the briars & the thorns, & will kindle in the thick places of the Forest, and they shall mount up, like the lifting up of smoke. Isa. 9 8. And this was verified at what time Nabuzor-adan came to jerusalem and burned the house of the Lord, and the King's house, and all the houses of jerusalem, and all the great houses (so stored full with briars and thorns) with fire. 2. King. 25. 9 9 Notwithstanding all this, the Lords 3. The clouds are also forbidden to drop on the Vineyard. wrath is not tutned away: but his hand is stretched out still: and now at last, that ●he Vineyard may be without all means of recovery, he addeth to the former an●ther plague, the which of all other, both ●rgueth his displeasure conceived against ●he Iewes, and his willingness to waste ●nd destroy them. I will also (saith he) ●mmaunde the Clouds, that they rain no ●aine upon it. Although before this, when ●he Prophet speaketh of the planting, ●edging and cleansing of the Vineyard, ●ith the building of the Tower, and ma●ing the Winepress, he seemeth to say ●othing either of the pruning or of the ●igging thereof: yet may we not think, ●ut that those things also being so necessary, were done, procured, employed, and performed on the Vineyard to the uttermost: and that among those things, there was also a timely and sweet distillation of the rain and showers on the Vineyard to water the same: as it is said in Deut. 11. 11. Being in a land that drinketh water of the rain of heaven. For why? th● Lord himself said: What more could ● have done to my Vineyard that I have no● done to it? Verse 4. And this was as needful as any of the former, and without the which, the Vine could neither prospe● nor grow; but starve and whither away. 10. It was promised in Deut. 11. 14. and 28. 12. unto them that obeyed the voice of the Lord, and observed his commandments, that they should be plenteous in goods, in the fruit of their body, in the fruit of their cattle, in the fruit of their ground: And to that purpose, it is added, The Lord shall open unto thee hi● good treasure, the heaven to give rain unto thy land in due season, the first rain and the latter. And to this alludeth Zachary the Prophet, Zach. 10. 1. who teacheth the jews how they should eschew the plague of famine than threatened them, said: Ask ye of the Lord in the time of the latter rain: so shall the Lord make white Clouds, and give you showers of rain, and to every one grass in the field. But now the case is altered, God findeth his people rebellious and wicked, ●d therefore he will not vouchsafe ●em his good treasures, to give them ●yne in season; nor will make the ●lowdes to distill and drop, but will command the Clouds to rain no rain on ●em. 11. The word signifieth very thick ●lowdes, and are so called Yabim, of thick●sse, Yabim. Thick Clouds. as are those which have in them ●uch water: such as Solomon mea●th, when he saith: If the Clouds ●e full, they will power forth rain vp● the earth: Eccles. 11. 3. Howbeit, nei●er shall one drop of water fall from ●ose thick and full Clouds, how likely ● ever they show to drop down showers: 'cording to that commination in Deut. ●8. 23. where Moses saith to the rebel●us children: Thine heaven that is o●r thy head shall be Brass; and the ●rth that is under thee shall be Iron: ●he Lord shall give thee for the rain ● the Land, dust and ashes; even ●om Heaven shall it come down vp●n thee, until thou be destroys. Thus, the Vineyard is threatened to w● the timely watering of the Clouds. B● now as the Prophet hath a Metaphor, l● us also in this (as we have in the form● words) consider what is meant by th● Rayne, and by those Clouds. 12. By the Rain, is meant the wor● The Rain is the word of God. of God, the which is called the Water ● life: as indeed it is, and is more necessary and profitable for the children of God● then is the first and latter rain for th● Vineyard; and without the use of th● which, the people do perish, as they tha● want the spiritual food. This is that water which droppeth down from heaven and the which none can Minister without the help of the Lord jesus. The vs● The word engendereth in our souls, faith. of this water by the operation of the holy Ghost, engendereth in our soul's th● faith, whereby we be justified and prepared to every good work. But without this water, we be barren, and cannot bu● starve. And this is that which the Lor● threateneth (chief on the jews) I wi● take away from jerusalem and from Iudah● all the stay of bread, and all the stay of water● Isa. 3. 1. 13. As by the rain, is meant the word The Clouds are the Prophets, etc. ●f God: so by the Clouds, are signified ●he Prophets and Preachers of this word; ●ho are called and sent forth to drop the showers of God's word into the ears of the people. And this phrase useth Moses in his last Deu. 32. 2. 3 ●ong: My doctrine (saith he) shall drop as ●e rain, and my speech shall still as the dew, ● the shower upon the herbs, and as the ●eat rain upon the grass. And he adds: For I will publish the name of the ●ord. Here Moses likeneth the word of ●od, to the rain or dew; himself to ●e dropping Clouds, and the people The herbs are the people to whom the word is preached. ● the herbs and grass. And such in the ●me of Micheah the Prophet, were called koppers, which prophesied, to whom the ●ople then said: drop ye not: that is, pro●esie ye not. But, They shall not prophesy ● them, neither shall they take shame. Mich. ● 6. For the Lord will command those ●loudes to leave off, and not to drop on ●is ungrateful people, which so well re●mbleth those dogs & swine, to whom he ●rbiddeth them to give his holy things, & ●efore whom, he chargeth them not to cast the precious Pearls of his word. To such he saith: The Kingdom of heaven shall be taken away from you Mat. 21. 14. As long as these Clouds be dropping, Whiles the word is preached, there remaineth some hope of mercy and peace. there remaineth some hope o● mercy and life; as then, there remained hope of a glad and joyful entertainment at the supper of the great King, whiles his servants were in their message busy inviting the Guests: But when they contemned this opportunity, and said to the Prophets, Ye shall not drop on us: there worthily followed, not only a famine of bread, and thirst of water, but the hunger and thirst of the word of God; which also drew after it, Wars, Pestilences, plagues, and destructions. Their eyes were blinded, their hearts were hardened, and their backs were bowed down always. 15. As the ministery and preaching A note of God's favour and of his displeasure. of the word of God is a certain note of his continual care and favour, as the well applying of a Vineyard with water, argueth the care and delight the Vinitor hath in the same: so the taking away of the word of God from the people, is ● certain note of his displeasure: and neglect of them, as the small regard ●he Vinitor hath of that Vineyard, is discerned, by that he neglecteth to ●ater the same. Therefore to express ●e Lords high displeasure conceived against the people of Israel, for their rebellion and unkindness towards him, ●nd to certify them of their future de●ation and destruction for the same, ●e saith, that he will command the Clouds ● rain no rain on them: that is, that his prophet's, Apostles and Ministers, shall ●t thenceforth feed them with the ●ord of God: neither shall there be any ●e of the Lords mysteries among them: who Act. 13. 46: ● Paul and Barnabas testified) did put it ●m them, and judged themselves unworthy everlasting life: which is (as Christ hath ●●ght us) to know the only true God, ●d whom he hath sent jesus Christ; ther●e it was meet also, that God should de●ue them of this inestimable benefit, that so who had chosen them from all other nati●s, beautified them & blessed than; should ●ect them, deform them, & curse them: and that he, which before had prospered, sustained and preserved them in the right use of his word, should now (in their abuse thereof) alienate them from his delight, and give them over to their enemy's hand, to be consumed, trodden down, and wasted, according to his word; to their perpetual shame, to the instruction Isa. 5. 5. 30. ●. Chro. 7. 19 20. of his Saints, and to the everlasting glory of his most holy name. The end of the second part. The third Part, Containing An application of the Parable. CHAP. I ●he love and mercy of God to England, and his expectation of good fruits. WHen the Prophet Isayah had proposed his Parable to the men of judah and jerusalem, & had judgement in the case, he afterward expounded the Parable, and applied it unto them, saying: Surely the Vineyard of the Lord of Hosts, is the house of Israel: and the man of judah his pleasant plant: And he looked for jadgement, but behold oppression! for righteousness, but behold a crying! And so, when the Lord in the Gospel, had taken up the Parable of the perfidious husbandmen against the latter jews, especially against their Priests and rulers, and had of them the sentence of condemnation against themselves, he replied and applied the Parable, saying: Therefore I say unto you, the Kingdom of heaven shall be taken from you, and shall be given to a Nation which shall bring forth th● fruits thereof: Mat. 21. 43. 2. As long as both the former and latter Men are more ●edy to see and censure the life and condition of others, then to note and judge themselves and their own. jews thought that the Parable pointed not at themselves, but touched some others, they could yield it audience, and give their censure of the case: as the nature of man is, rather to pry into the dealings and faults of other men, and to condemn them, then either to see or judge himself. And so long also can we hear this of the jews, and consent in judgement against them, whiles we think it toucheth them only, and not ourselves also: wherein ●ee rightly resemble that covetous ●an, who beholding wretched Tan●lus (of whom the Poets tell) to stand ● the mids of the water, ready to ●e thirsty: laugh●th at his folly, not ●nsidering the while, that his own ●se is like his; who having his Cof●s full stuffed with store, taketh there● no use at all, but is poor in the midst ●his plenty. Therefore to him saith the ●et: And laughest thou at this, thou wretch? Mutate nôie, de to fabula narratur. But change thy name, and than ●e Fable truly points at thee, And at none other man. 3 But Saint Paul teacheth us the use ● such examples, when having spoken ● the old disobedient Israelites, which ●e Lord destroyed in the Wilder●sse, he turneth to the Corinthians, ● whom he then wrote, and thereof taith occasion to instruct and admonish ●em, saying. These things verily are our examples, that w● 1. Cor. 10. 6. 11. should not be lustres after evil things, as they also lusted and perished. Again: All these things came unto them for ensamples, an● were written to admonish us upon whom the ends of the world are come, how God will also plague us, if we be subject to the like vices. After this he said unto them, who then thought themselves so sure as either the Israelites did, or we now do, enjoying so many rare blessings; Wherhfore, let him that thinketh he standeth, take heed lest he fall. 4. After this manner, suffer me (I pray▪ To Englishmen. you) now to turn from the Corinthians, from the jews, and from the Israelites, to ourselves; and not only to say unto my Countrymen (as Paul did to the Corinthians), These be our examples: but also to apply unto ourselves, those parables and examples which do rightly touch ourselves; that we which think ourselves▪ safe and sure, may yet be moved to consider the uncertainty and misery of our condition, and beware we fall not as did those Corinthians, those Israelites, and those jews, to our destruction. 5. Whatsoever is written, is written for ●ur learning: and these things do as nearly touch us now, as they touched them ●hen, their case & ours being in all points ●o comparable: therefore the Preachers ●nd Ministers of the Lord, have no less ●ause ministered unto them now, then had ●sayah then, to convert prose into song, ● plain words into parables: for whose ●mple Sermons are not contemned? ●hose plain dealing is not scorned? and ●ho believeth our report? who will hear●en, but to a song? who will be reproved without a parable? Do not men in those ●eir choice diets show themselves sick? ●ea, and agonized, and ready to dye? O ●ord God of mercies, convert us (we beseech ●ee) and we shall be converted: that thou also mayst continued favourable unto us, that ●e may escape thine heavy judgements, and ●ue. 6. We cannot deny, but that the Lord We are forced to acknowledge & confess the goodness of God towards us. ●ath loved us: for he hath bestowed on ●s so many and so great blessings, as ever ●e bestowed on the Israelites; yea, and ●ore than any of the Nations about us ●aue received at his hand: therefore doth he expect no less of us, than he did of them. But alas, we do reward him much like as they have rewarded him; we have brought him forth wild grapes, when we should have yielded him good grapes the which will be our utter confusion and decay, except we speedily repent. For what should 'cause the Lord to spare us, when he spared not them, seeing our sins be as their sins were, and God is now, as God was then. But this is that which hath deceived many a man, Many men deceive themselves in the trust of mercy when they sin. when (notwithstanding his sins be as the sins of others whom God hath punished before his face) he imagineth, that either God seethe him not, or that he will be more favourable unto him, than he was unto them, and so presumeth on the mercy of God in the time of long suffering, in the which he should rather stand in awe, and repent. 7. Neither do they fear, as now (being fat and secure) to spurn with the heel against God, and (as ingrateful wretches) to dispute as they did in the Prophet, saying: Wherein hath God Mal. 1. loved us? What benefits hath he powered forth on us, beyond that which he hath done ●to other nations? To whom, as unto ●ose, I suffer the Prophet to answer: not jacob Esau's brother? yet hath he A special note of God's goodness towards us. 1. In choosing us. ●osen jacob, and rejected Esau. And ●e not we Gentiles, as are the Spaniards, ●e Italians, the Grecians, the Barbari●s? and are not we of the same flesh ●d blood descended from Noah, from Adam? yet, lo, he hath alured us before Gen. 9 27. ●em, to enter into the Tents of Shem, speak generally of our Nation: for ●od hath his people of all nations. In word, the Lord hath called us into ● Church, and the fellowship of his ●ints, by the external preaching of ●s word, and made us the children of ●s kingdom. Is this no benefit? I any Kings and righteous men have ●sired this blessing on their people ●d countries, which yet they obtained not in their times: and at this day, ●ow many thousands are shut out from ●is heavenly feast, we may behold, ● we consider the state and condition, ●ot only of all the world, but of that part thereof which is called Christian. In respect of whom, (which are as prodigal children estranged from the house of their parents, and starve for want of food) we are as those sons, who remaining in their father's house, have bread enough. Is this no benefit? no blessing? we are too ingrateful, if we confess it not. 8. Next, the Lord hath given unto us 2. In the goodness of the land. Isa. 5. 1. a land, which for fertility, pleasure, and all commodities, is near comparable to that horn of Oil in Chanaan, and spareth not to yield her increase in the due times and seasons of the year, if our sins and abominations hinder not the course of God's graces, in his displeasure. And in this land it hath pleased the Lord (in the abundance of his mercies) to make his Vineyard, and to renew the face of his Church, which hath been so shadowed and blemished with the tyrannies, sophistries, heresies, and wicked inventions of worldly men, whose hearts from their youth are set on mischief, and are only bend to do evil every day. 9 And this hath he so compassed a●out with the hedge of his favour & pro●ction, 3. In favouring and protecting us. having his eyes ever watchful over ● from the beginning of the year, unto the ●d of the year, (as Moses testified the Deut. 11. 12. ●ord had over the children of Israel) that ●either the beastly wild Boars, nor the ●uening Wolves, nor the cruel Bears, ●or the crafty Foxes, could yet invade to ●noy us. And (surely) hereof is it, that ●us long we have enjoyed peace, wealth, ●osperitie and safety, sitting at home under our vines and fig trees from Dan to ●erzeba, as they did all the days of Sa●mon. 10. From this place hath the Lord also 4. The expelling of Antichrist, and his ministers, etc. ●oted out and expelled the stony heard Chanaanites, and those briars and horns, the which might any way hinder ●he prosperity of his Church, or grieve ●is children, I mean Antichrist, is abolished, his ministers are observed, & (howsoever it be, that some Chanaanites showed themselves under the broad leaves of ●he Vine in the Lord's Vineyard) the power of the Bishop of Rome and his members weakened every way, by the provision of those good laws which it hath pleased her Majesty by the grace of God to establish in these her dominions. 11. And in this Vineyard, the Lord 5 The planting of good Princes, Magistrates and Ministers in the Realm. hath planted his choice Sorec, or best Vine, as first and principally our most gracious and excellent Princess Elizabeth, a vine most wholesome, sweet, savoury, and comfortable to us all: and such a Queen, as, without just offence to any, may be compared with those best Kings and Princes of Israel and judah. Next unto her, the Lord hath planted in this Vineyard, many sweet and profitable plants; as namely, the strong man, the man of war, the judge, the Prophet, the prudent, the reverend, the Captain of fifty, the honourable, the Counsellor, the cunning artificer, and the eloquent man: and (chiefly) of these, the good Protestant, which to his power, promoteth the right service of God, and holy discipline: whereby the sweet sap of the Vineyard should be wrung forth to the glory of God, and the comfort of his Saints in the due time. 12. These and many such like bles●ngs hath the Lord in his mercy powered ●n us, to express his love, the which we ●ay neither deny nor dissemble, except ●e would show ourselves too ingrateful. The Lord expecteth our good fruits. Miche. 6 6. 7. And what doth he expect of us a●ter ●l these his blessings? surely, not silver ●nd gold, nor offerings, nor calves ●f a year old, nor thousands of Rams, or ten thousands of rivers of oil, nor ●e first borne of our bodies (as saith the prophet) but he expecteth that, which ●t men (for the most part) hau● not been ●ady to yield him: he looketh for judgement and justice: that is, an upright heart, ●d true obedience to his laws in all ●ings: he expecteth love, mercy, libe●itie, humility, honesty, faith, and such ●dly fruits, as that blessed man yeel●th, whose delight is in the law of his ●od, and in his law doth meditate day ●d night: Psal. 1. 13. The Lord would, that the Prints What he looketh for of the Princes and judges. I●ay. 1. 17. and judges should do well, seek ●dgement, relieve the oppressed, help ●e fatherless, defend the widows, as ●s will is: that such only be preferred and authorised to the same, which are persons courageous, fearing God, dealing truly, hating covetousness, such a jethro willed Moses to choose out & provide Exo. 18. 21. among all the people of Israel: to thi● purpose also the Lord would that th● Prophets & ministers of his word should What, of the Prophets and ministers. rule well themselves, rule well their families, and rule well the Church, of th● which the holy Ghost hath made the● overseers: that they labour in the word and doctrine, studying and preaching the Gospel unto all the people of God, as those good & faithful servants, whom their Lord hath made rulers of his house, to distribute the portions of food in du● season to them of the house. Moreover, the Lord would, that every man should What is required of every man whatsoever. (as the Prophet saith) do justly, love mercy, and humble himself to walk with his God: for this is good, and this is tha● (indeed) which the Lord requireth us t● perform in holiness and righteousness before him all the days of our life Remember this o England! CHAP. II. The ingratitude of England. God's appellation to the consciences of Englishmen, with his complaint and sentence against them. WE have heard before how many tokens we have had, and yet have and enjoy of the love of God towards us; and what he doth daily look for to be yielded from us unto him. But what do we express towards him? and what do we yield him? surely, whereas he hath declared love, we declare What fruits men yield to God. hatred, as such of whom he might say, They have showed me hatred for my good will, to the great grief of my soul. And these be the fruits we bring forth unto him, as from the evil treasures of an evil heart: in stead of judgement, Oppression: in stead of justice, a Crying▪ Men yield to the Lord for obedience, rebellion: for mercy, cruelty: for true dealing, extortion: for liberality, covetousness: for humility, pride: for honesty, filthiness: for love, envy: for faith, infidelity: for the fear of God, Epicurism: for Godliness, Atheism: and for all heavenly virtues, all hellish vices: yea, and they also in a great part, which bear Bibles in their hands, flock to Sermons, talk of the Gospel, dispute of Religion, and make glorious shows of holiness, do run with thieves, partake with adulterers, shake hands with murderers, and sit with false judges: Psal. 50. 2. These be the fruits which men for the most part yield now to the Lord. If Moses were yet living, he would not dread to reprove them plainly to their faces, for these their abominations. And john the Baptist, if he were in these days, would not fear to point at them particularly, as he did to Herod. But now, it is enough, (if it be not too much) that we reprove them covertly Men will not be reproved plainly. in parables, as Nathan did, as David, and Isayah did the Princes, Prophets, and Rulers of judah: or speak at random in general words of that which should be touched in particulars, if we speak to them at all. If we adventure farther than this, albeit men are worthily to be reproved, having neither Hos. 4. 1. 2. 4. truth, nor mercy, nor knowledge of God: but are given to swearing, l●ing, kill, stealing, whoring, and sin upon sin: yet (as said the Prophet, so we may say now) Let none rebuke, nor reprove another: for they are, as they that rebuke the Priest: that is, they will not abide to be reproved: but will rather ●lame and oppress the Prophet and Minister, which by the word of God, ●ndeuoureth to correct and amend ●hem. 3. But Moses is dead, so is Iohn ●he Baptist: so is Isayah, so is Nathan: ●nd all these sins and abominations ●o reign from the head to the foot Isa 1. God sleepeth not, nor will wink at men's sin. ●as saith Isayah) and in the whole bo●ie (as it were) without controlment: ●nd there is a pitiful crying of the ●ppressed in every place, without help, without succour, without comfort (as Solomon also said, Eccles. 4. 2.) What then? doth the Lord God sleep therefore? and doth he neither hear nor regard it? Not, not: but these things are in the ears of the Lord of hosts; he heareth the cry, regardeth the complaint, and ever watcheth over his people to keep them, and to reprove all their enemies: for The Lord (as Christ witnesseth) will avenge his elect that cry day and night unto him, and that quickly. In the mean time, the Lord hath not utterly deprived his Church in the world of some such singular Prophets and Ministers, as do not omit in his behalf to expostulate those perfidious and unthankful persons, and call them to a reckoning at the bar of God's justice, howsoever they answer for themselves. 4. But, seeing the thing is so manifest, and in all equity to be granted, Appellation to men's consciences. what should let me (o England) to appeal to thine own conscience? the Lord himself is contented first to suffer thee to give the sentence in this case, in the which, thy guilty conscience being as a thousand witnesses against thy sinful soul, cannot choose but condemn thee, as both those former jews, to whom the Lord by Isayah appealed, and also these latter jews, to whom appealed Christ, gave sentence against themselves: or as jonah, when he fled from the presence of the Lord, and perceiving that it was for his sin that both himself, with the Mariners, were troubled on the Seas, and was asked what they should do unto him? He answered (his conscience accusing and condemning him,) Take me, and cast me into the Sea, so shall the Sea be calm unto you: for I know, that for my sake this great tempest is come upon you. 5. And thus saith the Lord: O England, The Lord complaineth, and calleth men into judgement. what meanest thou? alas, that I should be moved through thine unkindness to complain against thee. But I pereive, it is high time, that I both complain, and call thee into judgement, seeing thou art neither thankful to me for my benefits, nor profitable to my Church in thy fruits. What! art thou all so forgetful of my b 〈…〉 es? and wilt thou not acknowledge them? Who chose thee? who planted thee? who protected and defended thee? who cleansed thee? who beawtified thee? who made and appointed thee to my service? to my glory? to my use? was it not I? Am not I thy Father, Deut. 32. 6. that bought thee, and made thee, and proportioned thee, and exalted thee? And what is the cause (o England) that thou hast not expressed some tokens of gratitude and kindness unto me? Why hast thou not answered my good expectation, and yielded me good fruits? What more couldst thou desire that I should have done, which I did not for thee? Why hast thou been so ungrateful, and used me after this sort? 6. If thou ask me wherein I find thee ingrateful? then harken, and I The cause of this expostulation and complaint. will tell thee wherein. Hast thou not brought forth wild grapes, when I expected good grapes? Hast thou not yielded me Oppression for judgement? and yielded me a Crying, for Righteousness? Is not wickedness seen in the place of judgement? and iniquity in the place of justice? Is not the place of judgement often made an hammer to beat down the poor afflicted, the fatherless, the widows, the innocents? and the place of justice, a staff to stay up and to defend the bribers, the extortioners, the thieves, the murderers, the adulterers, the flatterers, the blasphemers, and such like? And wherefore hath it been so? 7. Behold and consider all ye that come by my vineyard, how many bitter grapes it bringeth me forth, & yet could not found in heart to yield me any good fruits! Shall I note some particular fruits, though I note not the particular trees that bear them? then hearken, and try, and examine the matter, if it be not as I say. I have The particular fruits of this nation and time. found Pride to spring there, where I expected humility, from them that should be humble. I have found Envy there, where I required love, among them that should be charitable. I have found covetousness there, where should have been liberality, even in them that should be liberal; lo, is it not so? Again, I have seen that they which should be merciful, are cruel: they that should be true men, are become thieves: they that should be diligent, are waxed slothful: they that should be watchful, are sleepy: they that should be chaste, are lecherous: they that should be harmless as Doves, are hurtful as Vultures: they that should be holy, are profane: and (to be short) that which should be good, is stark nought; for they be gone out of the way, & become abominable, neither is there scarce any among them that feareth the Lord; and those few that fear him, are mightily afflicted by the malign worldlings. Lo, is it not so? If it be so, as indeed it is, then deny it not; excuse it, and say not that darkness is light, that sour is sweet, that evil is good, for fear of that woe: Isay. 5. 8. Thus hath the Lord complained, and hardly charged his vineyard, I mean this our Nation (as he sometime charged the house of Israel, and the men of judah) for many sins, many abominations, the which have been, & are daily wrought against his Majesty. Howbeit all these enormities ●aue not been perpetrated among us, for ●he want either of the preaching of the ●ord of God, and other his divine bene●tes (for they have been most plentifully bestowed on us, as it is said before) nor for ●he want of needful laws and politic ●roceedings (for nothing hath been omitted in this respect that hath been ey●er necessary or profitable) but they proceed from that bitter root, which ●at envious man hath planted in the Vineyard, there, whereas the good Vine ●hould stand; and of the negligent regard Mat. 21. ●f them to whom the Lord committed ●he charge of his Vineyard, who should ●aue been most careful to suppress those ●ilde Grapes, and not have permitted ●hem to spring up: and to have defended ●nd maintained the good Vine, and not ●o have suffered it to starve and whither away. 9 But what mean ye, (my Countrymen) It is bootless for men to strive against God. 1. cor. 10. 22. what mean ye, that thus you be●aue yourselves towards the Lord God? What? Will ye wilfully provoke him to anger? Will ye say, that truth is falsehood? that sweet is sour; that good is bad? Do ye not know, that ye should not temp● him, as they did in the Wilderness? Do ye not consider, that he is a consuming fire, into whose hands it is an horrible thing to fall? Is not his voice a mighty voice, breaking the Cedars of Lybanus? What, There is both mercy and justice with the Lord. will ye still urge on him his mercy, and do not ye also think on his justice? What think ye of yourselves? are y● stronger than he? are ye able to encounter with him? alas the feebleness of your strength, and greatness of your imbecility to compare with God? was not Adam overthrown in this conceit? were not the Israelites confounded in the Wilderness, and the jews in jerusalem? when they made their own arm their strength, after that the Lord (being displeased) withdrew his mercy from them? The strength of man (being compared with God) is as the strength of an hair: and therefore when strong Samson trusted in his hairy locks, he was confounded by a woman. But the strength of God, is as the strength of Iron: and therefore saith the Psalmist, Thou shalt bruise them with a rod of Iron: that is, such as seek to resist or strive ●gainst thy divine Majesty. Therefore ●t us not provoke him to anger: for he is wronger than all men, without compari●n. But let us hear what the Lord, who ● provoked (indeed) saith to England. 10. Tell me, tell me (saith the Lord) The Lord threateneth England. ●hat thou hast justly deserved? show me ●hat I should now do unto thee? Art ●ou mute? wilt thou not answer me? ●ell mayest thou put thine hand on thy ●outh, and grant to thy guiltiness and ● by thy silence, when thou art not able ● answer me one for a thousand. But I will ●et tell thee, what I will do unto thee, and ●at shortly, except thou repent: that is ● say, I will 'cause thee to be devoured and consumed: yet more, I will make thee to be God poureth plagues on them that will not repent. ●oden down and spoiled: yet more, I ●il lay thee waste and desolate. And all this ●e sooner to further & effect in the time appointed, I will deprive thee of all those blessings and good things, which before ● my love & mercy I bestowed on thee. And thus will I do indeed, except thou emely and unfeignedly repent. 11. If I did once swear in mine anger justly conceived against my people the children of Israel (when they had provoked 1. Cor. 10. 5. me 40. years in the Wilderness) that they should not enter into my rest, and performed mine oath to their just destruction, when they would not repent: what reason is it, that I should spare thee and not consume, nor tread down, nor waste thee, which haste had those examples both of them and of many others (besides the daily admonitions of my servants) laid open before thee, to instruct, admonish and warn thee? If I have constrained 2. Chro. 36. 16. 17. josephus. de bello judaic. those latter jews to couch down under the heavy burden of my fierce judgements for their great unthankfulness to me; what should move me to uphold, sustain, and preserve thee? If I have (beyond all expectation) perforce compelled them that be presently near neighbours and well known unto thee, to drink of the Cup of my heavy displeasure for their horrible transgressions of my word and of my law, and for their vile abuse of my mysteries, and Ministers; should I not likewise constrain thee, to drink of the same for the like? yes, yes; and that justly and shortly; except thou timely and vnfained● repent. 12. Thus saith the Lord God to Eng●nd: Unfeigned repentance hath remission. Thus do the messengers of his grace ●et preach and publish to England: and ●is shall the messengers of his wrath in ●me, execute on England except England ●pent. Albeit England be a Figtree, and ●eare fair broad leaves; yet▪ if it yield no ●igs, it shall be cut down and removed ● a thing unprofitable: much rather than ●all England be rejected, if (in stead of ●ood fruits) it bring forth (with the vine ●f Sodom) nothing but unpleasant and ●aughtie fruits: yea, if England were as ●eare to the Lord, as the Apple of a man's ●ye is to the man, yet will he pull it out, ●nd cast it from him, without all regard of ●: if English men continued sinful and ob●inate, and will not repent. Thus Christ ● the Gospel said to the jews: Except Isa. ●. ●e repent, ye shall all perish: so say the Lords ●essengers now, to England: because England hath transgressed, & her daughters are proud, and walk with stretched ●ut necks, and with wandering eyes, wal●ing & mincing as they go, and making a tinkeling with their feet, as did the daughters of Zion of yore; neither will they be reclaimed: therefore the Lord will be avenged, and shave the heads of those daughters of England (as he did of those daughters of Zion) and discover they● secret parts, and bring them to shame; except they wisely consider, and timely repent: for now is the Axe laid to the root of the tree, that every tree which bringeth not forth good fruit, shall be hewn down and burned in the fire. 14. And to say the truth: there belongeth We have deserved shame and confusion. in right, none other thing unto us, but shame and confusion; because we have forsaken the Lord, and have not harkened to his word, whereby we might walk in his way, to do judgement and justice: howbeit, seeing that he who desireth God is merciful and will not the death of a repentant Sinner. not the death of a sinner, but rather that he should repent and live, hath promised both mercy and life, (through the merit of his son) to them that turn unto him, and yield the fruits of repentance: presuming on the fidelity & assurance of his Let us therefore repent and we shall live. promise; I say thus, and no more: O England, repent with speed, and bring forth those fruits which are worthy amendment ● life, and thou shalt neither be devoured, nor ●oden down, nor be laid waste: but thou ● shalt be increased: thou shalt be upholden: thou shalt be maintained in prosperity, and flourish for ever. The end of the third part. Psal. 81. 13. 14: ● that my people had harkened unto me: ●nd Israel had walked in my ways! I would ●one have humbled their enemies, and tur●ed mine hand against their adversaries. FINIS.