Vse 1. g Hab. 2. 4. h Acts 2. 39. Obiect 1. Resp. i 1 Cor. 7. 14. Obiect 2. Resp Vse 2. k Isay 1. 2. A three-fold dutie of Parents towards their children l Ephes 6. 4. A childe of so many praiers and teares cannot be lost as one said concerning Augustine the sonne of Monica Vse 3. Doctr. Good names and titles nothing worth without grace m Gen. 4. 8. n 2 Sam. 18. 33. o Iohn 6. 70. p Iohn 8. 33. Reason Vse Mountaignes Essaies Doctr. Good Parents are ornaments to their posteritie r Pro. 17. 6. ſ Iohn 8. 33. Matth. 3. 9. Reas t Reuel 1. 6. Vse 1. First step to Heauen 42. Vse 2. u Ezek. 18. 10. 13. * Luke 15. x Ouid. Metam lib. 13. Juuenal Sat. 8. Non genus sed genius non gens sed mens Text. Doctr. Rhetorick may lawfully be vsed in the handling of Gods word Vse Doctr. The duties of the second Table God especially respects y Isay 1. 11. z Verse 15. 16. a Verse 17. b Isay 58. 6 7. c Micah 6. 6 7. d Verse 8. e Hos 6. 6. Reas f 1 Ioh. 3. 10. g Iam. 2. 18 26. Vse h Amos 5. 7. and 6. 12. i Iob 31. 14. k Verse 16. Verse 21. l Psal 15. 2 3. Text. Doct. Oppression is a crying sinne m Isay 1. 15. n Cap. 3. 15. o Psal 14. 4. p Amos 8. 4. q Micah 3. 3. r Ier. 22. 13 -20. Reas 1. Saeuis inter se conuenit vrsis Ferae parcunt Aues pascunt Homines saeuiunt Cypr. ser 6. Reas 2. ſ Tit. 2. 11 12. t Isay 11. 6. Reas 3. u Ier. 7. 11. 2. Chron. 36. 14. Inter leges ipsas contra leges delinquitur Cyp. ad Donat. lib. 2. epist 2. * Acts 23. 3. Vse 1. x Psal 83. 2 3. y Vers 12. z Phil. 4. 15. 1 Cor. 9. 11. a Iam. 5. 4. Aelian var. hist lib. 1. cap. 20. Obiect 1. Resp. Possidebant Papistae possident Rapistae Cominaeus lib. 1. cap. 4. Obiect 2. Resp. Obiect 3. b Ezek. 18. 14 19. Resp. Obiect 4. Resp In iure fori non in iure coeli Aug. de vit morib Cler. c Dan. 32. 7. d 1 Mac. 9. 54 55 56. e 2 Mac. 3. 24 25. f 4. 39 41 42. g 5. 15 16. cum 95 -11 h 13. 4 -8 i 15. 30 -34 k Acts 5. 2. l Prou. 20. 25. m Dan. 3. Moneo vt reddatis Deo sua vt Deus restituat vobis vestra Chrys in Matt. 3. Multi in hac vita manducant quod postea apud inferos digerunt Aug. Mr. Crash epist Dedic to Perk. treat of the dutie and dig of Min. u Isay 49. 23. o Neh. 13. 11 12. p Isay 62. 1. q Isay 58. 1. r Prou. 29. 18. ſ Isay 1. 23. t Amos 5. 7 12. 6. 12. u Zeph. 3. 3. * Rom. 10. 20. x Isay 1. 23. y Hos 4. 18. z 1 Sam. 12. 3. a Eccles 7. 15. Pecuntosus damnari non potest Cui vis est ius non metuit ius obruitur vt b Exod. 18. 14. Maior est expensarum sumptus quà m fententiae sructus Aelian lib. 9. cap. 18. c Isay 32. 2. d Isay 33. 15. Pactū non pactū est non pactum pactum est quod illis lubet Plaut c Dan. 6. 16. f Amos 4. 2. g Amos 8. 4 5 6. h Matth 4. Iul. Solin cap. 23. i Isay 59. 7. k Ezek 22. 12. l Exod. 22. 25. Non remittitur peccatum nisi restituatur abtatum Aug. m 2 Chron. 25. 9. Acts and Mon. pag. 233. n Isay 3. 14 15. o Ier. 22. 13. p Micah 2. 1 2. q Hab. 2. 12. Stow in his Summary Glanuil lib. 7. de leg consu Angl. cap. 37. Extra de Vsur cap. Quia in om r Matth. 25. 41. Verse 42. ſ 1 Thess 4. 6. t 2 Cor. 7. 2. Text. Doctr. God heares the cries of the oppressed u Exod. 3. 7. Verse 9. and Cap. 2. 23 24 * Exod. 22. 23. x Iob 34. 28. y Psal 34. 17. z Iam. 5. 4. Reas 1. a Luke 18. 4. Reas 2. b Psal 68. 5. c Gen. 18. 25. Vse 1. d Psal 10. 17. e Lament 3. 27 28 29. f Psal 39. 9. g Psal 109. 4. Acts 7. 60. Luke 23. 34. h Omnis namque iniquitas apud secreta Dei iudicia habet voces suas Greg. Mor. 5. cap. 8. i Aquin. in Iac. 5. 4. k Gen. 4. 10. l Gen. 18. 20. m Hab. 2. 11 12. n Iam. 5. 4. Vse 2. o Psal 12. 5. p Psal 66. 12. q Isai 35. 3. r Luke 21. Bernard Vega. Pontan ſ Matth. 13. 9. t 24. 15. u 2 Tim. 2. 7.
nature and not that which he hath aboue nature by the grace of regeneration The graines of wheat which are sowed in the earth though they be neuer so well purged from all their superfluities hauing neither stalke nor cares nor chaffe yet when they spring vp againe bring all these with them because as one of the Fathers saith that purgation of the corne is not made by nature but by the art of man So here in this Which being so let none thinke to be saued by their forefathers faith or goodnesse The iust shall liue by his owne faith saith Habakuk not by the faith of the father no nor of his fathers father How grosly then doe such deceiue themselues that runne into all excesse of riot and thinke to haue mercy shewed vnto them because of the godlinesse of their parents But we reade that the promise of remission of sinnes and the gift of the holy Ghost is made to vs and to our children True yet not to all of them but only to so many of them as the Lord our God shall call for so it followeth in the words immediatly following The vnbeleeuing husband is sanctified by the wife and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now they are holy Now if they be cleane and holy then are they vnder the election of grace There is a double holinesse First of Regeneration Secondly of the Couenant In regard of the first they are rebellious but in regard of the second they are holy whereby they are receiued into the Church visible and made partakers of the outward priuiledges thereof as of the Word and Sacraments So then though thou be borne of godly parents this will not profit thee to saluation except thou beleeuest and repentest for as the sinne of the father preiudiceth not the beleeuing childe no more doth the righteousnesse of the father saue the vnbeleeuing Secondly let not parents be too much discouraged if it so happen that their seed be vntoward and vngracious seeing as we haue seene it hath beene the condition of the best and faithfullest yea God who is the Father of vs all complaines that he had nourished and brought vp children but they had rebelled against him Grace is no inheritance it cannot be conueied by vs to our children as our land and houses can neither can we leaue it to them as we leaue them a possession to descend by a continued succession from the father to the sonne and so to the sonnes sonne in one race and generation It is Gods free gift and he giueth it where he pleaseth and to whom he pleaseth Only let vs vse the meanes to bring them vnto God for that we are bound to doe and then commit the successe to him with patience There is a threefold dutie that we owe vnto them which we must looke we faithfully discharge First that we haue a care of their education to bring them vp in the information of the Lord as Saint Paul requireth vs. Secondly that by a godly life we giue them good example For it is an euill great enough that we haue deriued sinne vnto them by propagation let them not draw it also from vs by imitation Thirdly that we be earnest in the Lord by praier for them that he would be pleased to giue them a new nature and to take away the corruption of the old which in their first generation we communicated to them which duties if we neglect we shall be guiltie of their blood but if we performe faithfully and conscionably we are free and haue deliuered our soules and may comfort our selues in the testimonie of a good conscience knowing that we only can vse the meanes it is God only that must giue the blessing thereupon Lastly hence let me giue a caution to euery one that they beware of ouer-rash censuring of parents for the loose cariage of their children we haue seene it cleared by a cloud of witnesses that reformed men haue had vnreformed children as circumcised parents begot children which were vncircumcised And though it be true amongst irrationall creatures that they euer bring forth their like Eagles haue Eagles and Doues Doues yet in mans progenie there is often found not so like a proportion as vnlike a disposition To condemne then the parent vpon this ground for that the childe is dissolute is too too rash for in so doing we may condemne the generation of the iust And thus much for this first point now a second followes These people as we see were called by the name of Israel and Iudah good names both and honourable one signifieth a Prince or Preuailer with God and the other signifieth Confession or Praise and yet this people were retchlesse dissolute Hence learne we Good names and titles profit nothing at all if our liues be not conformable to those names and titles that are giuen vs. Caine a good name signifying a possession but what is he the better for it when he is a Murderer So Absolom which made warre against his father had the name and made goodliest shew to be his fathers peace and yet he proued to be his greatest heart smart Iudas his name was good and proclaimed him to be a Professor but what doth that auaile him when by his deeds he shewed himselfe a deuill Thus the Iewes bragged they were Abrahams seed but alas will it profit them when they are the seruants of sinne surely it cannot profit them at all And no wonder for God respecteth truth in the inward parts and not outward titles he regardeth substance more than shadowes This being so let none content themselues with their good names or outward titles of honour that are giuen them but let them vse them as a spurre to stirre them vp to imitate such good men as haue beene before so named and surely this was one reason why this people were thus called by the name of Israel that they might hereby be put in minde of their pedegree and so of their predecessors pietie and consequently to make them ashamed of their owne apostacie who were so far degenerated from those religious men of whom they were descended Neither content thy selfe with that honorable title of a Christian or of a Professor or of a Protestant vnlesse thou makest good those names by a holy and godly life Tell me then thou that art thus called hast thou those gifts and graces which those names import hast thou receiued an ointment from that holy one hath he opened thy eies quickened thy dead heart sanctified thy vncleane affections If it be thus then indeed these names and titles are well befitting thee but if it be otherwise with thee if thou liuest loosely and prophanely thou maist blush so often as thou hearest thy selfe called Christian or Professor or the like for thou art nick-named and miscalled It is as if a Cobler
to bee blamed though they sometimes alter their method 13 They serue the greatest Master and are imploied in the greatest worke and shall haue the greatest wages 18 Motiues to fruitfulnesse 138 Motiues to singing 28 Motiues to seeke after Gods glory 33 N A Good Name how to get 125 Good Names profit not without grace 292 They should be a sput to goodnesse ibid. Vnder a holy Name to lead an vnholy life is a kind of sacriledge 293 Negatiue diuinitie not enough 159 No goodnesse comes from Nature 289 O OBedience is to be giuen to all Gods precepts 156 Particulars wherein wee are to shew our Obedience vnto God 284 Omission of good duties damnable 159 Oppression a sinne against Race Grace and Place 301 Oppressors how heretofore punished 314 God heares the grones of the Oppressed 315 P PArents to giue thankes at meat and not their children for them 151 Good Parents may haue lewd children 288 Their duties towards their children 290 Parents are not too rashly to be censured for the loose cariage of children 291 Wicked Parents disgrace their children 294 Papists their positions dissolue all bands of humane fellowship 117 Their practises agreeable to their positions 118 Their bloudy crueltie 255 A fearefull sinne to abuse Gods Patience 220 Gods Patience should teach vs Patience 222 Our Peace so long enioyed a great blessing 262 Our workes are to be brought to Perfection 154 Perseuerance in good needfull 157 Presence of God still to be remembred 54 Gods Proceedings are all iust 180 No Priuiledge will beare vs out if we take libertie to sinne 189 235 Priuiledges of those who loue God 56 Poesie is a commendable Art 23 Professors outward cariage if holy doth much good 80 The lewd life of a Professor doth highly dishonour God 37 Prophesies of the Prophets how kept 1 Before God doth Punish he giueth warning 211 Why God suffers the wicked to runne on without Punishment 268 Why God Punisheth the wicked for doing that worke he emploies them in 226 Purposes made for the most part like our Holiday Eeues 155 Q GOd fell not to Questioning vntill man fell to sinning 190 Gods Questions tend for the most part to conuince the conscience ibid. R THe godly come of noble Race 120 Rage of the wicked limited 250 Diuersitie of Religion dangerous in a kingdome 114 Religion is the strength of our Land 130 Rhetoricke lawfull to be vsed 296 Rich men rarities in heauen 110 Riches to be esteemed in themselues as blessings ibid. Why they are called the Mammon of vnrighteousnesse ibid. Rome her first foundation laid in bloud 255 Whether it be a true Church 98 Rules to be followed in vsing Parables and Allegories 83 S SAfetie of the godly very great 250 To liue in Safety keep in with God 249 Saints allotted by Papists to all countries except England 287 Security of the wicked blockish stupidity 244 Separation not to be made from our Church for some blemishes 96 Senses of God troubled with mans sin 170 Sinne corrupteth all things 165 Euery Sin belcheth forth an euill sauor 171 It is a make-bate 186 It breakes our Couenant with God 241 It depriues vs of Gods protection 240 It weakens a Kingdome 242 It hath both voice feet and wings to hasten iudgement 316 Foure Sinnes in Scripture said to be crying sinnes 317 Sinnes of weaknesse punished much more shall sinnes of wickednesse 235 Things sinfull afford resemblances to admonish of duty 85 Singing Psalmes or other holy songs lawfull 26 Directions how to Sing 29 Few Sing but they take Gods name in vaine by their singing 31 Three kinds of Songs in vse amongst the Iewes 8 Sodome what it was and what it is 169 By our Speeches our loue we beare to God will be discovered 49 Foure Suters that seeke to get the soule 59 No Suter should speed but Christ 60 Superiours must remember they haue a Superiour 285 T DVties of the second Table to be especially regarded 298 Time is to be obserued for doing good 153 Some good duties are at some times vnseasonable 154 Tongue the Interpreter of the mind 49 Toleration of Idolaters vnlawfull 113 The godly though not preserued from Troubles yet preserued in them 252 Why Trades are called Crafts and Mysteries 283 Truth of God with-hold not in vnrighteousnesse 199 V THe Church compared to a Vineyard in diuets respects 73 Verse comprehends much in a little 24 Verse better remembred than prose 5 Vnity ought to be in the Church 100 That Vnity be maintained what must bee auoided 101 The wicked are Vnthinkefull to God 162 Vowes not to be broken 198 Vsurers like the Timber-worme and like the nether Milstone and their Broakers like the vpper 312 They will be Venison in Heauen 313 W WArre a heauy iudgement 263 Waters of the Sanctuary needfull to further our growth in grace 145 Weaknesse of grace should not discourage if there be true grace 161 Wealthinesse and Wickednesse not euer conioind 109 Wicked they shall not euer remaine within the Church 105 Wicked preserue the godly as chaffe doth the Corne. 111 They charge the godly to be the troublers of the State when it is themselues 129 The turne Gods best blessings into poison 165 They cannot please God 171 The haue no peace with him 187 They shall not escape Gods wrath 233 They lie open to all dangers 243 Witches are the Deuils drudges 248 The Deuill cannot doe harme to any to gratifie a Witch 247 Workes testifie though not iustifie 51 The godly abound in good Workes 81 Words of a Christian are of a healing nature 80 Word preached is a Winepresse and doth discouer what is within the heart 131 Word neuer preached in vaine 167 Our Workes should be workes of the Spirit 152 The best Workes of the wicked are offensiue to God 170 World not to bee loued if wee would loue God 55 Worship of God is the glory and strength of our Land 128 FINIS Rom. 10. 15. a Nobilitas sola est atque unica virtus Iuven. b Nec quicquam in te mutavit sertunae amplitudo nisi ut prodesse tantundem posses velles Plin. epist ad Vespas Qui sua metitur pondera ferre potest Martial Calu. in praesat ad hunc lib. a Isai 8. 1. 2. 30. 8. Hab 2. 2. Musâ—ul in Isai b Rom. 10. 20. Hierom. lib. 15. in Isai in sine c Hierom. epist ad Paulinum d Reuel 14. 2. Bulling Praef. in Isac e Cap. 1. 18. Etym. nom Prophet f Cap. 1. Vers 4. g Esay 53. 1. h Cap. 49. 4. i Ier. 20. 9. Text. Vers 1. k Ezek. 33. 32. Obser l Matth. 2. m Luke 5. Argument of the Song Luther The scope is three-fold n 2 Sam. 12. o Vers 5. p Matth. 21. q Vers 40. 41. 43. Diuision Exposition Muscul Moller Calu. Vrsin in loc 1. r Cant. 2. 16. 6. 3. 7. 10. 2. Å¿ Iohn 3. 29. Mizmor Tehillah Shir. t Ephes 5. 19. Coloss 3. 16. u Zamar * Halal
despised Christ and wondered why the Church should make so much adoe for him had a while conuersed with the Church about him and heard her speake with such affection admiring and extolling him then they also fall in loue with that beloued and offer their seruice to the Church in ioyning with her to seeke him out Whither is thy beloued gone say they O thou fairest amongst women whither is thy beloued turned aside that we may seeke him with thee Thus holy conference with such as loue Christ is an excellent meanes to enflame our hearts also with a loue to him The last helpe is Praier For Euery good and perfect gift commeth from aboue Aske it therefore at Gods hands for he giueth liberally to all men and vpbraideth no man These are some helps for the attainment of this grace which if we conscionably practise I doubt not but we shall soone finde kindled in our bosomes to our endlesse comfort And that is our second vse A third we now inferre but briefly and that for Consolation of such as loue the Lord esteeming him as their best beloued setting their whole hearts and soules vpon him In so doing they haue performed a worthy worke and such a worke as in the end brings peace Oh the priuileges the superexcellent priuileges that belong to such a one He that loueth me shall be loued of my Father and I will loue him and manifest my selfe vnto him saith our Sauiour So that we see here is no loue lost Christ will respect them most graciously for euermore and alwaies doe them good Yea euerything shall further their good and welfare and so saith the Apostle All things worke together for good to them that loue God Euery thing the least ens and being any thing that can be named or conceiued shall worke thy good thy good of grace here and glory hereafter so that the Deuill in the end shall get nothing by tempting thee to sinne but the greater ouerthrow of his owne kingdome and thou thereby shalt grow the better it shall make thee more humble lowly watchfull carefull c. Thus blow what winde can blow the illest winde shall blow thee good hap what happen may it cannot make thee miserable Thou standest in a Center the Circumference is mercie whatsoeuer commeth to thee be it losse crosse paine sicknesse death it must first come through the circumference of mercy and so taste and relish of mercy before it come at thee or touch thee Oh! what a priuilege is this how excellent how admirable This is thy priuilege who louest God for to thee it is made and to none else besides Can we maruell now at the Apostles words Eie hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that loue him Many excellent and beautifull obiects hath the eie beheld and the eare hath heard relation made of things farre surpassing those which the eie hath seene but the heart is able to conceiue of things more excellent than either eie hath seene or eare hath heard yet neither eie hath seene nor eare heard nor yet can the heart conceiue saith he the things that God hath prepared for such as are louers of him He hath promised saith S. Iames a kingdome vnto such and a crowne of life which they shall receiue Let then the loue-sicke hearts of the godly be cheared vp for God doth not forget their labour and loue but he will recompence it with an euerlasting loue Let it serue likewise to enkindle our loue so that where it is now but in the sparke it may breake out into the flame louing him with all our soule strength and might desiring nothing aboue him equally with him or without him louing him for himselfe and all things else for him And so to end the point and vse with that sweet meditation of Austine Blessed is he O Lord who thus loueth thee and his friend in thee and his enemie for thee for onely that man cannot lose any thing which he loueth who loueth nothing but in thee who cannot be lost And thus much for the first reason that is giuen for this Title or Appellation come we now to the second and see whether we can be briefer there In a more particular respect also might the Prophet call the Lord his welbeloued viz. in respect of his office and calling as he was a Prophet to whom the charge of Christs Queene the Church was committed And in regard of this Ministers are called Christs friends according to that saying of S. Iohn He that hath the Bride is the Bridegroome but the friend of the Bridegroome which standeth and heareth him reioyceth greatly because of the Bridegroomes voyce where by friend he vnderstands himselfe and in himselfe all other Ministers both Prophets and Apostles and that both because they labour to make the mariage betweene the Church and Christ as also endeuour to hold fast the Church vnto Christ being iealous ouer her for his sake lest shee should be seduced Taking this as a reason which indeed is the vsuall reason rendred by our Expositors for this Appellation by good consequence it will follow that Ministers are Christ Paranymphs In a speciall manner they are his friends to wooe the Church and winne the Church vnto himselfe to fit it and prepare it for himselfe So witnesseth the Apostle when he saith We warne euery man and teach euery man in all wisdome that we may present euery man perfect in Christ Iesus whereunto saith he I also labour And writing to the Corinthians he thus speaketh I am iealous ouer you with a godly iealousie for I haue espoused you to one husband that I may present you as a chaste virgin vnto Christ By whose practise we see the Ministers dutie dignitie and office both to fit and prepare the Church for Christ as also to hold fast the Church vnto Christ that shee breake not her mariage-couenant with him I hasten to the Vses for in this I haue promised breuitie Let vs Ministers hence learne our duties And seeing we haue the Church committed to our care and are so farre honoured as to be betrusted with Christs Queene let vs vse all possible meanes that we may deliuer vnto the Bridegroome a pure and chaste virgin When Abraham sent his seruant to setch a wife for his sonne Isaac he brought him godly and beautifull Rebeccah We are the Lords seruants sent to fetch a wife for Iesus Christ the Sonne of God O let vs be as faithfull to God the Father and to Iesus Christ his Sonne as that good seruant was to Abraham and Isaac Let vs doe our message with diligence and execute our charge with faithfulnesse and prayer Let vs speake of Christ and only of Christ making him the scope and subiect of all our preaching And as is the old Embleme of S. Christopher vnder which
speaketh chose rather to speake barbarously than finely and to vse the barbarous word ossum in his exposition rather than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he allow it in the text and so reads it because though it were not so Grammaticall yet it was the more intelligible word and he desired his peoples profit aboue his owne credit holding it better that the learned should reproue him than that the ignorant should not vnderstand him So then let vs preach not as we are able to speake but as our people are able to heare and as they can beare remembring still that we must rather seeke to make our people schollers than to shew our selues schollers vnto our people Now in vsing of Parables Similitudes Allegories c. these rules as I haue else-where shewed are to be followed 1. That they be not farre fetcht but sitting for the matter in hand 2. That they be borrowed from things well knowne and easie to be conceiued 3. That we still haue a care of the maiestie of Scripture auoiding all ridiculous and base stuffe 4. That we vse them rather for instructing of life than for prouing any point of faith 5. That we turne not all into Allegories to the destroying of the letter which was Origens fault 6. That they be quickly dispatched and not too much insisted on Let Hearers learne not to despise their Ministers for their plainnesse but if any themselues for their childishnesse who must be thus lisped to Seeke not so much to haue thy eare tickled as thy vnderstanding enlightned The painfull Bee passeth by Roses and Violets and sits vpon Time so shouldst thou rather chuse to feed on plaine and wholsome doctrine though hot and biting than on the quirkes and flowers of mans inuention In a word learne euermore to iudge that Sermon best though plaine whereby thou vnderstandest most And so much for this first point Now heare a second There is no earthly thing which may not be applied to some speciall vse for our edification in grace Things earthly may put vs in minde of things heauenly things naturall of spirituall What is there in this world that hath any being but may reade to man a Diuinity Lecture From the highest Angell to the lowest worme all teach vs somewhat The Sun Moone Starres are good Schoolemasters When I behold thy Heauens the workes of thy fingers the Moone and the Starres which thou hast ordained What is man say I then that thou art mindfull of him or the sonne of man that thou so viâ—â—test him Thus the Heauens preach the glory of God and the Firmament sheweth his handy worke So the Fowles of the Heauens The Storke knoweth her appointed times the Turtle and the Crane and the Swallow obserue the time of their comming These may teach vs to know the day of our visitation and the iudgement of the Lord. The beasts of the field likewise may instruct vs The Oxe knoweth his owner and the Asse his masters Crib By them may Israel be schooled and learne obedience Yea of the little Ant or Emmet may man be taught prouidence Goe to the Ant thou sluggard consider her wayes and bee wise which hauing no guide ouersoer or ruler prouideth her meat in the Summer gathereth her food in the haruest And as the creatures so may euery action and ordinary occasion bee applied to good purpose The Husbandman breaking vp his ground theacheth vs the necessity of Repentance calleth vpon vs for the breaking vp the faâ—low 〈◊〉 our hearts His casting in his seed and sowing of his field sheweth vs the nature of the wâ—â—d the necessity and vtility of the same The Corne dying and fructifying preacheth to vs that Article of our faith The resurrection of the body The beholding of â—aâ—es and weeds in the field may instruct vs of the state and condition of the Church militant The Merchant searching for pearles and paying dearely for that of price should remember vs of a farre more precious pearle The Gospell of the Kingdome which we should highly rate and sell all to buy Childrens asking for bread or meat at their fathers hands and the Fathers readinesse to giue them what they aske may teach vs our duties towards God and set forth the readinesse of Gods loue to vs. Seruants waiting vpon their Masters and Maids attending vpon their Mistresses should teach vs to wait vpon the Lord our God vntill he haue mercy on vs. Thus Gods wisdome is in this kinde remarkable directing vs by all things that may runne into our senses to raise vs furtherances in spirituall things Yea not only things lawfull but we shall finde likewise that things sinfull and vnlawfull afford resemblances to admonish of dutie The employment of our gifts to the glory of the bestower we haue pressed by resemblance of the Vsurers cursed courses Wisdome to prouide for euerlasting Tabernacles by liberalitie to the poore Saints is taught vs by the vniust policie of the deceitfull Steward Watchfulnesse for the sudden comming of Christ by the vnexpected comming of a theefe to his prey In a word there was nothing which our Sauiour could heare or see or doe but he made spirituall vse of it and tooke occasion thereby to administer heauenly instructions vnto his followers Thus we haue seene this truth proued now let vs heare it further applied This may serue for our Humiliation seeing that by our sinne and apostasie wee are degraded beneath the beasts and become their schollers Our father Adam was made Lord of the creatures and by the knowledge wherewith God endued him he knew the Lord and the creature also At one Court he imposed names to them all according to their kindes as knowing them better in their nature and vertue than they did themselues The knowledge which he had of God led him to this knowledge of the creature and it was not by the creature that hee learned the knowledge of the Creator But by sinne man falling away from God he hath so far degenerated from his owne kinde as that he is now become inferiour vnto them and they as Balaams Asse can teach their master To the schoole of the creature is man now sent and put backe like an idle truant to his A. B. C. to learne the glory goodnesse and prouidence of the Creator by looking vpon it neither are we able to learne so much as the creature can teach vs when we ply our lesson hardest Consider we how farre the creature doth excell man and that not only in naturall faculties as the Ape in tasting the Spider in touching the Lynx in seeing the Boare in hearing the Vulture in smelling c. wherein we come not nigh them nor yet only in naturall gifts and qualities of the body as the Horse in strength the Roe in swiftnesse the Lion in courage c. wherein wee are not able
behaued himselfe not so well in his Kingdome as he ought it was taken from him and giuen vnto Dauid Hold that thou hast O England lest misery come vpon thee And thus much for the Appeale which was the first thing wee considered in the Plea The Indictment followes in these words What could haue beene dore more to my Vineyard that I haue not done in it Wherefore when I looked that it should bring forth grapes brought it forth wilde grapes Wherein wee haue an Action commenced against them of Ingratitude which is prosecuted and proued to their faces and therein More particularly we see first how the Lord excuseth himselfe from being in any fault for that their barrennesse No way was he defectiue he had done as much as might be done to make it fruitfull What could haue beene done more to my Vineyard saith he that I haue not done in it And secondly hee accuseth them for horrible vnthankfulnesse in making so vngratefull a returne which accusation is amplified by an Antithesis betweene his iust demand He looked that it should bring forth grapes and their vniust demeanure for it brought forth wilde grapes The forme of the words as we see is Interrogatorie What could haue beene done Wherefore when I looked c. And it is obserued by some that before man fell to sinning God fell not to questioning all his speeches to him were either commendatory or commandatory But when man turned his heart to another obiect then God turned his voice to another accent and the first word he speakes to him after his transgression was a question Adam where art thou and with the same forme and method of speech hee goeth on Who told thee thou wast naked Hast thou eaten of the tree whereof I commanded thee thou shouldest not eat And euer since it is vsuall with the Lord to discusse with man after the same manner sometimes to teach him sometimes to reproue him sometimes to confirme him and oftentimes to conuince him For albeit mans questions are for the most part effects of dubitation doubting being the mother of them that breedeth them and causeth them yet Gods questions are of another nature and haue another vse for they for the most part tend to conuince the conscience and bring it to a sense and science of sinne And so here God doth Appeale to the consciences of these Israelites and fetch euidence against them from the impartiall euidence of their owne hearts What could haue beene done more q. d. Is there any thing that could haue beene desired of a Husbandman wherein I haue been wanting Shew me wherein I haue failed of my dutie alledge what you can against me let your consciences speake Wherefore when I looked c. Some reade it Why haue I looked as if God should expostulate with himselfe why he expected any good fruit from so naughty and peruerse a people and that he doth after the manner of men who oftentimes complaine of themselues and are offended with themselues when the euent of a thing doth not answer their hope and expectation for that they haue bestowed such cost and paines to so little purpose But others thinke this sense to be the plainer Seeing I haue fully discharged my dutie and haue done aboue all that could haue beene expected in husbanding my Vine whence comes it that it yeelds me so euill recompence Now haply some may obiect that albeit God had thus planted and watered his Church and vsed all outward meanes for the fertilitie thereof yet seeing as the Apostle sheweth Pauls planting is nothing nor Apolloes watering without Gods blessing how could God say he had done all that could be done when he withheld a blessing and softned not their hearts that the meanes might become profitable Might not this man of Iudah and in habitant of Ierusalem haue had replied in the words of the Leper Why Lord if thou wilt thou canst make vs cleane For answer hereunto First we are to know that God here speaketh of the sufficiencie of the outward meanes and not of inward grace That was done to this wicked Vineyard which if it had beene good would haue brought forth the fruit of repentance and new obedience The Raine fals the Sunne shines vpon the earth the garden hereupon brings forth herbes the desart thornes whence is this but from the nature of the ground there is as much done to make one fruitfull as the other Thus God had done enough the meanes he vsed were sufficient had not this people been of such a peeuish and froward disposition And secondly God speaketh not here of his absolute power whereby he can doe whatsoeuer pleaseth him he could make iron swim and cause stonie rocks to yeeld forth streames of water he could raise vp of stones children vnto Abraham and giue Christ more than twelue Legions of Angels to deliuer him but he denies that he was bound to doe any more for them than he did And therefore that cauill would haue beene but friuolous saith Caluin for their consciences pricked them in such wise as that they could not escape by laying the fault vpon another For albeit God doe not pierce with efficacie into the hearts of men by his holy Spirit to make them teachable yet it will be in vaine for any notwithstanding to mutter that this was wanting to them seeing that their externall vocation doth sufficiently cut off all pretext and shew of ignorance whatsoeuer And now let vs come to some such Instructions as the text will naturally afford And first we see how God is altogether out of fault and can no way be charged with the sinfulnesse and barrennesse of mens hearts and liues In another place of this prophesie we finde the Lord complaining that he had held out his hands all the day long to a gainsaying and rebellious people His armes were stretched out he ready to receiue but they did gainesay and rebell and refused to come into his armes And by the Prophet Ieremiah he telleth the people how he sent all his seruants the Prophets vnto them rising early and sending them saying Oh doe not such abominable things which I hate But they harkned not nor enclined their eares to turne from their wickednesse And by the Prophet Hosea he thus speaketh I haue spoken vnto them by the Prophets and I haue multiplied visions and vsed similitudes by the ministerie of the Prophets The meaning is that he had declared his will and made knowne his minde vnto them so plainly as that they could not plead ignorance or any way charge him with fault And our Sauiour Iesus Christ complaines thus O Ierusalem Ierusalem thou that killest the Prophets and stonest them which are sent vnto thee how often would I haue gathered thy children together euen as a Hen gathereth her chickens and yee would not Where we see clearely how God would their conuersion vnderstand it of his
behold oppression for righteousnesse but behold a crie Here we see first what fruits they were which God especially expected and they were fruits of the second Table Iudgement Righteousnesse And secondly what were the fruits which they returned namely Oppression A crie I might obserue hence from the Prophets elegancie adorning of his speech Rhetorically by a figure thus much that Rhetoricke is an Art sanctified by Gods Spirit and may lawfully be vsed in handling of Gods word There might be brought diuers instances out of holy Scripture wherein all the parts of Rhetoricke are vsed and euery approued rule of it practised yea euen in this very Prophesie But I hasten towards a conclusion and therefore passe from this with a word of admonition to all that we beware how we condemne the lawfull vse with the abuse For the Art it selfe is to be approued and onely the abuse thereof to be condemned But I come to the particulars in my Text. He looked for iudgement righteousnesse He doth not say he expected Oblations and Sacrifices which this people were abundant in as Chap. 1. 11. but he expected that Iudgement and Iustice should be administred the cause of the poore pleaded and all good duties and offices of loue should be shewed towards our brethren and those who were in need Sundrie points might hence be raised but I will only obserue this one which is as the summe of all The works and duties of the second Table are in speciall manner expected and respected by God In the first Chapter of this Prophesie wee may reade how forward this people were in the outward duties of the first Table offering multitude of sacrifices and burnt offerings of Rammes and the fat of fed beasts c. But God he cals them off and tels them he would none because they had no regard of the duties of the second Table for their hands were full of bloud Then exhorting them to repentance hee wils them to testifie the truth thereof by bringing forth fruits meet for repentance And for their better direction he instanceth in some particulars making choice not of such duties as immediately concerne himselfe but of such as especially concerne our neighbour Seeke iudgement releeue the oppressed iudge the fatherlesse pleade for the widow As if he had said vnto them You offer multitudes of sacrifices and obserue solemne daies and Feasts the new Moones and Sabbaths and the like and are not wanting in the outward duties of the first Table But I especially respect the duties of the second wherein you haue beene wanting and therefore labour to finde out what is right and seeke after that iustice that God requires in his Law dealing with others as you would be dealt withall giue ouer your crueltie exercise mercie and stretch forth your helping hand for the releeuing and defending of such as are in need And in the 58. of this Prophesie we may reade how God reiects their prayers and fastings because they regarded not to shew mercy and kindnesse vnto the poore and needie and withall shewes them what manner of Fast it was that he required namely to loose the bands of wickednesse to vndoe the heauie burdens and to let the ppressed goe free To deale bread vnto the hungrie to bring the poore that are cast out vnto their houses to cloath the naked and the like This was the Fast that God did especially respect In the Prophesie of Micah we may reade what large proffers the wicked make They will come with burnt offerings and calues of a yeere old they will offer thousands of Rammes and ten thousand riuers of oile they would giue their first borne for their transgression the fruit of their bodie for the sinne of their soule so that God would be pleased herewith But yet all this would not please him He hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God without this all the former is nothing worth Thus we see verified what we finde recorded by the Prophet Hosea I desire Mercie and not Sacrifice It is better pleasing vnto God to see the duties of Iustice and Righteousnesse of Mercie and louing kindnesse performed to our neighbour than to haue Sacrifices neuer so many or great seuered from these done vnto himselfe The workes and duties that the second Table requires to be performed of vs are most expected and respected by him For the touchstone of piety and true religion towards God is our iust and righteous dealing with our brethren Herein are the children of God knowne and the children of the Deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother True faith is operatiue and worketh by loue and is to be manifested by our workes without which it is to be iudged dead as S. Iames speaketh No maruell then if God doe so much set by the practise of these duties Which serueth to reproue such as bring forth faire leaues of profession in the first Table but are little or nothing at all in the duties of the second Table In the outward and publike exercises of religion they are very diligent as in repairing to the Congregation hearing the Word receiuing of the Sacraments and the like But looke on them in those things which concerne men and there you shall finde them exceedingly faulty being vnmercifull vniust and vnrighteous in their dealings Certainly the religion of these men is in vaine their best seruices doe stinke in Gods nostrils when righteousnesse towards man is wanting Let all such as are in the place of iustice for to them this is especially intended aduisedly consider of this and beware how they turne iudgement into gall and wormewood as Amos speakes and the fruit of righteousnesse into hemlocke I would such would often put Iobs question to their soule What shall I doe when God riseth vp and when he visiteth what shall I answer him It would be a good meanes to make them take vp his practise Not to with-hold from the poore his desire nor cause the eies of the widow to faile not to lift vp their hand against the fatherlesse though they saw their helpe in the gate and might doe it vndiscerned Yea let vs all consider this and endeuour to bee conscionably iust and vpright in our dealings betweene man and man When the question is made to God what manner of men should dwell in his Tabernacle and rest in his holy Mountaine i. which should haue a good estate here and an habitation in heauen for euermore he describeth them by their innocent and harmlesse behauiour towards their brethren He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Certainly hee regardeth that worke very much which hee rewardeth with such and so great wages And hee is well pleased with that
Hymnus Psalmo sanctior Chrys in Colos 4. Hom. 9. x Zanch. in Colos cap. 3. vers 16. y Calu. in loc Oecolamp Dâ—dho z Moller Hector Pint. in loc a Caluin Vrsin b Muscul Doct. Ministers both for matter and method to fit themselues to their hearers c 1 Cor. 9. 19 20 21 22. d Vers 24. Muscul in Matth. 4. Vsse 1. e Luke 16. Qui capit anguillam per caudam non capit illam f Amos 7. 13. g Ier. 5. 5. read Psal 2. 3. h Acts 26. 28. i Luke 5. 5. k Vsers 6. l Isay 49. 5. m 2 Cor. 2. 15. n 2 Chron. 15. 7. Vse 2. o 1 King 19. 12. p Isay 58. 1. Tene deuoie accipe aperta vt tibi pandantur obscura Quomodo cris penetrator obscurorum contemptor manifestoruÌ„ Aug. Hom. de Pastor q Acts 17. 28. r Titus 1. 12. Å¿ Iam. 1. 17. t Proprâ—js pennis conâ—iâ—â—â—â—ui Theodor 3. 8. u Prudenter sobrie Zanch. * 1 Cor. 12. x Fatalis haec ingeniâ—rum scabies Lips ciu doct lib. 4. c. 3. Galen cit à Lipsio lib. aduers Dialog cap. 3. y Ephes 4. 11 12. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Math. 11. 16. b Cap. 1. 1. c Epiphan 〈◊〉 in proph min. prâ—â—ud Graeci plerique d Onustus vel Avulsus e Fortis robustus Hier. in Amos. f Amos 7. 14. Cap. 1. 1. Doctr. It is no disparagement to any ones greatnesse to be the Lords Prophet g Luke 1. 76. h Rom. 1. 1. 2 Pet. 1. 1. Iames 1. 1. Iude 1. i 2 Pet. 2. 5. k Heb. 7. 1. l 1 Sam. 3. 20. 7. 15. 1 King 3. 12. m Eccles 1. 1. Luk. 2. 9 10. Phil. 2. 6. n Rom. 15. 8. Reas 1. o Acts 22. 25 28. 1 King 10. 8. Psal 107. 40. 2. P Rom. 10. 14. 1 Cor. 3. 5. 1 Tim. 4. 16. q Iob 33. 23. Perk. dutie and dignitie of Ministers r 1 Thess 5. 12. Å¿ Dan. 12. 3. Vse 1. t Isay 3. 5. u Dan. 1. 3. * Mal. 1. 8. Vse 2. x Ioseph Antiq. 11 hist tripart lib. 9. Eusch hist 10. Alex. ab Alex. lib. 2. cap. 8. y 2 Chron. 33. 6. z 1 Tim. 5. 17. a Isai 52. 7. b 2 Cor. 5. 20. c Mal. 2. 7. d 2 King 13. 14. e Reuel 1. 20. f Matth. 16. 19. g Iohn 20. 23. h Ephes 4. 8 9 10 11. Vse 3. i 1 King 17. 9. Doctr. Poetry is an Art ancient and commendable k Exod. 15. 1. Iosephus de Antiqu lib. 7. l Deut. 32. m Cap. 31. 19. vers 22. n Iudg. 9. 1. o 2 Sam. 23. 1. Qui noster Orpheus est Euthy p 2 Sam. 1. 17. Ioseph de Antiq. lib. 7. cap. 10. q Eccles Hist lib. 2. cap. 16. Reason r Withers preparation to the Psalter pag. 64. Vse 1. Å¿ Plut. de Music t Spondanus u Exod. 31. 3 4 5 6. Vse 2. Doct. Songs and Poems artificially modulated may lawfully be sung * Psal 95. 1 2. x Psal 66. 1 2. 135. 3. y Numb 21. 17 z 1 Chron. 15. a 2 Chron. 5. b Exod. 15. 1. c Iud. 5. 1. d Ephes 5. 19. Coloss 3. 16. e Iam. 5. 13. f Acts 16. 25. g Mat. 26 30. Vide Eccles hist Theod. lib. 2. cap. 24. Clem. Alex. lib. 2. Paedagog cap. 4. Euseb Eccles hist lib. 2. cap. 17. h Lib. 3. cap. 33. lib. 8. cap. 9. lib. 10. cap. 4. i Socrat. Schol. Eccles hist lib. 7. cap. 22. Vse 1. k 1 Cor. 14. 15. Vse 2. Motiues to singing l Ambros Hexa Ì„ lib. 5. cap. 12. m Psal 147. 1. n August de Ciu. Dei lib. 18. cap. 52. Ruffin lib. 1. cap. 35. Vse 3. o Coloss 3. 16. p 1 Cor. 14. 15. q Psal 57. 7 8. Plus valet consonantia voluntatiâ— quà m vocum Bernard r 2 Tim. 3. 16. Text. Doctr. All our labours are to be dedicated to the Lord. Å¿ Exod. 15. 1. t Deut. 32. 3. u 2 Sam. 22. 1. * Rom. 16. 27. Ephes 3. 21. 1 Tim. 1. 17. 6. 16. Iude 25. x 1 Cor. 10. 31. y Coloss 3. 17. Reason z Ephes 1. 5 6. a Prou. 16. 4. b Isay 43. 6 7. c Coloss 1. 16. Vse d Psal 14. 2. e 1. Sam. 15. 30. f Psal 4. Vse 2. g Matth. 6. 9. Motiues to seeke after Gods glory h Psal 19. 1. i vers 2. k vers 3. l 1 vers 4. m Bellarm. in Psal 19. n Ier. 8. 7. o Isay 1. 3. p Isay 29. 13. q Exod. 32. 32. r Heb. 11. 24. Å¿ Rom. 9. 2. t Acts 14. 11. u Reuel 4. 10. * Iohn 12. 28. x 8. 49 50. y Iohn 17. 4. z Isay 6. 3. a 1 Sam. 2. 30. b Numb 20. 12. c 1 Sam. 2. 29 31. 3. 13. d Dan. 4. 30 31. e Acts 12. 22 23. f 1 Cor. 10. 11. g 1 Sam. 2. 30. h Rom. 11. 36. A loue principium Virg. Eglog 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt nemo de nobia male loqui absque mendacio possit Hier. i Deut. 4. 6. Hypallage Praecisis aquae ductibus Ioseph k 2 Sam. 12. 28. l Psal 115. 1. Text. Doctr. Euery one ought to loue the Lord. m Deut. 6. 5. 10. 12. n Psal 31. 13. o 1 Cor. 16. 22. p Psal 18. 1. q 16. 1. r Iohn 21. 25. Å¿ Luke 7. 47. t Cant. 1. 7. u 2. 1. 3. * Epist 12. quae est ad Romanos Reason Dilexit enim non existentes imò resistentes Bernard x Rom. 5. 8. 1 Iohn 4. 19. y Mat. 5. 46. Luke 6. 32. Si tardi sumus ad amandum non tardi simus ad redamandum Reas 2. z Psal 100. 3. a Mal. 1. 6. b 2 Cor. 6. 18. c Hos 2. 19. d Ephes 2. 20. e Iohn 15. 1. f Ephes 5. 23. Reas 3. g Cant. 5. 10. Splondor summi illius boni pulchrii Coelum pulchra terra sed pulchrior qui fecit illa h Eccles 4. 12. Vse 1. i Esay 1. 9. Luke 12. 32. k Rom. 9. 28. Rules of triall for the discouery of our loue to God By our Affections Desire l 2 Sam. 13. 2. m 1 Sam. 18. 1. n Cap. 20. 18 19 41 42. o Psal 73. 25. p Psal 42. 1. q Psal 146. 6. r Psal 130. 6. Å¿ Psal 26. 8. t Psal 27. 4. u Psal 84. 1 2. vers 4. vers 10. * Psal 119. 97. x verse 127. y Psal 55. 17. z Psal 119. 164. a Phil. 1. 25. b Reu. 22. 17. vers 20. Ioy. c Isay 61. 10. d 1 Cor. 15. 31. e Isay 9. 3. f I Iohn 5. 1. g Ephes 4. 24. h Psal 16. 2 3. i 1 Cor. 12. 12. k Psal 137. 6. l Isay 66. 10. m 1 Chro. 29. 9. n 2 Chro. 15. 15. o Acts 11. 18. p Pro. 21. 15. q Luke 10. 20. Feare r Deut. 10. 12. Å¿ 1 Iohn 4. 18. t Exod. 20. 20. Griefe u 1 Sam. 20. 41. * Cant. 5. 6. Cap. 3. 2. 3.
Bishop in which callings then they liued like Epicures hauing nothing of a good Christian saue the title only Yea Princes of this Land haue renounced their Crownes and Kingdomes and entered into Monasteries and haue put their sonnes and daughters into Cloysters Shall not these condemne vs Nay will not the very heathen rise vp one day in iudgement against vs who haue giuen their sonnes for sacrifice vnto their Idols and caused them to passe through the fire thinking them not too deare to be offered to their gods Let vs looke on these and be ashamed of our selues For certainly the best and noblest amongst the sonnes of men are a thousand-fold more vnfit for that high place than that calling is or can be thought vnworthy of them And as for such as are already called to this high place let all beware of despising of them It is the Apostles rule that they which rule well should haue double honour First honour of countenance and then of maintenance one of these is not enough without the other for it must be double Beautifull are the feet saith this our Prophet Isaiah of them that bring good tidings that publisheth saluation c. If their feet be beautifull how beautifull should their face be who should be so welcome to vs as these who more esteemed or reuerenced Remember how the Lord hath euery way endeuoured to make them so as by giuing them titles of highest respect as Embassadors for Christ and Messengers for the Lord of Hoasts Fathers the first title of honour that was in the world Angels which are the noblest of the creatures Besides he hath giuen them wonderfull authoritie He hath put the Keyes of the Kingdome of heauen into their hands to open and to shut Power to remit and retaine sinnes Thus the Lord is pleased to ratifie their regular proceedings in the Court of Heauen Likewise he hath giuen them extraordinary gifts aboue the common rate as Knowledge Experience Comfort and the like Is it safe despising these whom God hath thus highly dignified A last vse may be for comfort vnto vs who wait at Gods Altar Let vs count it our honour to be called hereunto and preferre it before all other callings whatsoeuer not giuing way to any thoughts of discontentment in respect of the many ignominies or persecutions that we daily doe or are like to vndergoe so as to be grieued at the Lords leading of vs to so toilesome and in mans iudgement disgracefull a vocation or to be moued to leaue and giue ouer our function in that respect As sometimes that Cardinall of Loraine did who after he had preached once vnto the people and was therefore derided by the Prelates of his Order left off vtterly the Office of preaching as a calling too base for his Cardinals Hat-ship Let this be farre from vs. If we doe our duty the world will hate vs True But if we doe it not God will curse vs By the first we are in danger to lose our goods our names our liues by the second our soule our heauen our God Now whether it be better to pelase God or man iudge ye Let euery Minister therefore doe his dutie and albeit most in the world contemne vs yet we shall finde some in the world who are not of the world that will reuerence and respect vs. So long as the widow of Sarepta hath any oile we shall not want Howeuer though here we haue troubles to weary vs yet in the end we shall haue heauens ioy to refresh and comfort vs. It is enough we haue deserued our worke shall haue a reward And thus much for the first particular to be considered in this Preface the second followes And that is the nature and kinde of the Treatise indited and is A Song or Poem And here occasion is offered to speake somewhat in the defence of Poetric and Verse The Position is Poesie and Poetrie is an Art and exercise ancient lawfull and praise-worthy The practises of the seruants of God make this good Moses that man of God was excellent herein as appeareth by that same Canticle which he made in commemoration of Gods goodnesse for his peoples deliuerance out of Egypt and for the destruction of their enemies which Song is held to be the most ancient Song that euer was I am sure it is that we reade of in Scripture and is thought to be first composed in Hexameter verse though it is not certaine For it is no easie matter to finde out the Scansion of verse vsed amongst the Hebrewes such was the varietie of their Measures As also by that which he made a little before his death which he commanded should be taught the Children of Israel yea the text saith he himselfe wrote it and taught it them Thus Deborah and Barak also composed a Song and sang it to the Lord. So Dauid that same sweet singer of Israel had an excellent gift this way as is euident by that same funerall Song or Epitaph which he made for Saul and Ionathan after their deaths Besides diuers Odes and Hymnes which he composed to the honour of God in various kindes of Verse This likewise was the practise of Christians in the Primitiue Church as Eusebius reporteth out of Philo Iudaeus They contemplate saith he not only diuine things but they make graue Canticles and Hymnes vnto God in a more sacred ryme of euery kinde of metre and verse If any doubt remaine notwithstanding what hath beene shewed of the truth of our propounded point let then this be considered of how Verse is the forme of speech which it hath pleased that wise and all-knowing Spirit to choose to reueale a great part of his reuealed will in for besides those speciall Psalmes and Canticles before mentioned there are sundry parts and bookes of holy Scripture Poetically pend as the booke of Iob the booke of the Psalmes the booke of the Prouerbs with Solomons Ecclesiastes and Canticles as the most learned Fathers of the Church haue testified And many other parcels of holy Scripture which we haue meerely translated into Prose are Verse in the Originall This me thinkes should put all out of doubt For who can be so irreligious as to think or imagine that the Holy Ghost would euer haue vsed any vndecent or vnlawfull manner of expression of his holy Mysteries and cause vs to giue credence to this truth viz. Poetrie and Poesie is an Art and exercise lawfull and praise-worthy The commendable properties of which Art appeare in these two ancient Verses Metra parant animos Comprêndunt plurima paucis Aures delectant pristina commemorant Which I finde by one thus Englished to my hand Verse doth the soule prepare and much in briefe affords It rauisheth the eare and things long past records There is Ryme Reason or Reason for Ryme First it prepares fits the soule for holy duties
therfore we vse Psalmes before our Sermons 2. It comprehends much in a little as we see in the Psalmes For what are they but a Compendium of both Testaments 3. It delighteth the eare and causeth it to hearken more attentiuely as we haue before seene in the beginning 4. And lastly it is a great helpe to memorie and causeth things once learned long to be retained as we finde by experience in children and others what they learne in Ryme they neuer forget againe to their dying day Now to apply the point This may serue first to informe our iudgements concerning the lawfulnesse hereof that so this exercise and Art which is by some wrongfully held in contempt may be brought into a more reuerend esteeme for what is the maine cause so many speake against Poetrie but an ignorant misconceit they haue thereof imagining it to be but a vaine inuention of man and an vnfitting language for to expresse holy and sacred matters and mysteries by But that which hath beene said before serues for the discouery and I trust shall also for the recouerie of this error God hath vsed Verse to expresse a great part of his reuealed will vnto vs and hath mingled many of his heauenly precepts with the sweet and pleasing straines of Poesie and Numbers And therefore let it neither be thought a vaine and vnnecessary curiositie nor yet as some others doe a horrible and damnable impietie True it is in these wretched daies for the most part we shall finde that the subiect of Poesie is wantonnesse and lasciuiousnesse wherewith the mindes of youth are wonderously bewitched But yet as one said of Musicke we may say of it The proper and principall subiect of it is the Almighties praise Shall we then condemne the lawfull vse with the vnlawfull abuse That may not be Let vs cast away the fashion but keepe still the stuffe Let not the exercise it selfe be abhorred nor the vse thereof condemned but the corruption thereof For certainly there is no Art that doth set forth the glory of God which is the chiefe end of mans creation with so much excitation and expression as this Art doth And therefore by some it is preferred to all Arts and Sciences To conclude this vse if euery Art be the gift of God and if it be of him to inuent and finde out curious workes to worke in gold and siluer and in brasse c. Then must it likewise be of him to guide the pen and giue the tongue for speaking such excellent things and after so elegant a manner The like might be said for her sister Musicke This may likewise serue for a Reprehension of such as abuse this Art which in it selfe is so lawfull and commendable and by their wantonnesse cause it to grow contemptible And thus doe vainer Poets who by their lasciuious rymes luftfull Sonnets Plaies and Entersudes bring shame vnto the Art disgrace to Poesie and dishonour to the giuer The like is the practise of wicked Fidlers and Baladmongers who make it their profession and get their liuing by poisoning many a soule in alluring their mindes vnto vanitie with their bewitching harmonie and tempting charmes of lasciuious Musicke A shame it is that such Vermine should be suffered in so well a gouerned Common-wealth as this is And the greater is our shame in that our Magistrates haue no more care for the putting such good Lawes in execution as are already enacted for the punishment of these Come we now to the third circumstance propounded in this Preface to our consideration and that is the manner of the Prophets publishing this Poem which he did indite I will sing As the former particular gaue occasion to speake of the lawfulnesse of Poesie and versifying so doth this for the authoritie and lawfulnesse of Voice-Melodie and Singing Let the point be this Songs and Poems artificially modulated may lawfully be sung for the setting forth of Gods praise This I will make good both by precept and practice out of the Old and New Testament Out of the Old Come let vs sing vnto the Lord let vs make a ioyfull noise to the rocke of our saluation Let vs come before this presence with thanksgiuing and make a ioyfull noise vnto him with Psalmes And againe Make a ioyfull noise vnto God all ye Lands sing forth the honour of his name Praise the Lord for he is good sing praises vnto his name for it is pleasant As in these and many other places it is commanded So by many of Gods faithfull seruants we may finde it hath beene practised For Israel sang this song Spring vp oh well Sing you vnto it Dauid and Solomon did likewise vse it and gaue appointment how the Iewes should sing Psalmes in their Temple So did Moses Deborah and Barak with others more as in the proofe of the former Doctrine appeared In the New Testament it is commanded in these expresse words Speak to your selues in Psalmes and Hymnes and spirituall Songs singing and making melodie in your hearts vnto the Lord. And againe Is any amongst you afflicted let him pray Is any merry let him sing Psalmes And there also we finde it vsed by Paul and Silas who at midnight prayed and sang praises to the Lord and by Christ and his Apostles whose example is without exception who sang a Psalme together as at other times so that night in which our Sauiour was betrayed Thus out of holy writ we haue proued the point Much might be brought likewise for the further confirming of it our of Ecclesiasticall Historie if it were as needfull as easie so to doe of the practise of Christians since Christs time but of that much I will alledge only at this time that testimonie which Plinius secundus a Heathen who liued about 200 yeares after Christ gaue vnto the Emperour Traian in the behalfe of Christians They vse saith he to rise before day to celebrate Christ in Psalmes as God And as Socrates reports neither Constantine nor Theodosius euer began a battell but first they and their souldiers sung Psalmes and made supplications to the Lord. Let vs now come to some profitable vse And first it serueth soundly to lesson such as condemne this exercise or deride such as vse it either in publike or in priuate Such mockers are euery where to be found who as they deride all other parts of Gods seruice so amongst the rest this But if it be a worke of Gods spirit to sing and if Gods children sing with the spirit as S. Paul auoucheth then against whom doe these open their mouthes whom doe they blaspheme A lamentable thing it is that in a Land professing the Gospell and after the continuance of the publike preaching thereof so many yeares such an ancient laudable and holy exercise should be made a matter of scorne in the seeming of any The Lord lay not this sinne vnto our