absence of their children In humane loue amongst friends it fareth after the same manner as it doth in naturall what a heauy parting was there betweene Ionathan and Dauid u 1 Sam. 20.41 And is not this the nature of religious loue The Spouse hauing lost her welbeloued inquires through the streets as vndone without him * Cant. 5.6 Cap. 3.2.3 Saw yee him whom my soule loueth And so doth euery faithfull soule when through their misbehauiour they cause the Lord for a while to leaue them and withdraw his fauourable presence from them In case of wrong we haue an excellent example in Ionathan how grieuously did he take it that his beloued friend Dauid should be iniured though it were his owne father who offered it For so saith the text x 1 Sam. 20.34 He was grieued for Dauid because his father had done him shame So loue to God causeth a man to take to heart things done against his name and honour be it done either by himselfe or other If by himselfe he goeth out y Matth. 26.75 with Peter and weepeth bitterly and as it is said of the people of God in the day of their repentance drawes water z 1 Sam. 7.6 to powre it out before the Lord. And so was Dauid affected as appeares in that a Psal 51. poenitentiall Psalme which he made vpon occasion of his soule fall into adulterie and murther If by others he laments it heartily with Lot b 2 Pet. 2.8 who dwelling amongst the wicked in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds And thus did Dauid c Psal 119.158 I beheld the transgressors and was grieued because they kept not thy word d Vers 136. Riuers of teares runne downe mine eyes because they keepe not thy law So Ezra who when he heard how the people had sinned and dishonoured God by taking strange wiues vnto them e Ezra 9.3 He rent his garment and his mantle and pluckt the haire from off his head and beard and sate downe astonied Ieremiah likewise when he saw the people would not giue glory to the Lord neither would heare he telleth them f Ier. 13.17 his soule should weepe in secret for their pride and his eye should weepe sore and runne downe with teares for their disobedience And thus did those mourners marked with Gods owne marke for his g Ezek. 9.4 mourne for the abominations committed in Ierusalem whereby they testified the soundnesse of this grace of Loue. As Griefe so Patience Patience in suffering and vndergoing of trouble labour paine will manifest how great our loue is which we beare to God What infinite paines will men that loue the world take for a handfull of it Hunters Hawkers how doe they toyle and moyle yet neuer complaine And why They loue the sport Vbi amor est non est labor sed sapor Bernard ser 85. in Cant. Hard things loue makes easie great paines to it seemes pleasure no taske so hard which loue refuses to gratifie the beloued partie For the loue that Iacob did beare to Rachel h Gen. 29.20 he was content to vndergoe seuen yeares hard seruice and they seemed vnto him but as a few dayes the reason is giuen in the text For the loue he had to her If Shechem will marry Dinah it must be on condition of Circumcision he must first suffer the cutting of his tender flesh though it be as questionlesse it would be very painfull i Gen. 34.19 Now the young man deferred not to doe the thing because he had delight in Iacobs daughter The like patience will be found in vndergoing any paine or trouble for Gods cause if we truly loue him The Apostles depart from the presence of the Councell k Acts 5.40 reioycing that they were counted worthy to suffer shame for the name of Christ Ignatius that blessed Martyr of Christ Iesus thus testified his loue as appeareth l Eccles Hist Euseb li. 3. ca. 36. by his Epistle which he wrote vnto the Church of Rome where he professeth that the more he was exercised with the iniuries of his oppressors the more he was instructed and that he weighed neither visible nor inuisible things for the loue of Christ And addeth further Come fire crosse wilde beasts slaughter tearing of bones dismembring of the parts of my bodie yea let all the torments of the deuill rush vpon me so I may enioy Christ better for me to be a Martyr than a Monarch Ex narratione historica de condem Ioh. Hussi in Concil Const. my Loue is crucified c. And so Iohn Hus who being led forth to the place of execution after he was condemned in the Councell of Constance to be burned hauing a cap of paper set vpon his head in which were painted three deuils of an vgly shape and this inscription added This is an Arch-heretique when he beheld it said very mildly My Lord Iesus Christ who was innocent vouchsafed to weare a sharpe crowne of thornes for me wretched sinner and therefore I will beare this though imposed as a scorne for his names sake And in that truly named Golden Legend m Heb. 11.36 of how many doe we reade who were tryed by mockings scourgings bonds imprisonments who were stoned sawen asunder tempted slaine with the sword who wandered about in sheeps skins and goat skins being destitute afflicted tormented c. Thus Gods seruants whose hearts haue beene inflamed with a loue vnto him haue reioyced in their sufferings and patiently vnderwent the heauiest trials especially when it hath beene for their Sauiours sake taking greater pleasure in their iron fetters than the proudest Courtier doth of his golden chaine It was Hardings inuectiue against our reuerend and pretious Iewell that we Protestants were worse than the very deuils For whereas bread and water and the Crosse could scar them away Princes could be rid of vs by no meanes but fire To whom that excellent Bishop answered that though it pleased his malitious humour to make but a iest of the bloud of Gods Saints yet it was no more ignominie for Lambes to suffer what Christ suffered than it was praise and credit for Wolues to betray him as Iudas did Zeale By our Zeale lastly may our loue be tried For whether it be an intention of loue as some would haue it or a compound of loue and anger as other describe it Certainly it is a spirituall heat wrought in the heart of man by the Holy Ghost improuing this good affection of loue as one of late hath well defined it By this Moses discouered his loue for though hee were the meekest man vpon the earth yet he was not only grieued but wonderfully angry n Exod. 32.19 when he saw God to be dishonoured So Elijah Phineas Samuel Dauid Nehemiah and many others did the like as largely appeareth in their stories And surely if we loued the Lord it could
to my well-beloued a song of my beloued touching his vineyard c. q. d. I see indeed they lightly set by my ordinary Sermons and therefore I purpose to leaue my accustomed manner of prophesying and fall to singing being vnto them rather as a Poet k Ezek. 33.32 than as a Prophet that so by their owne delights they may be allured Obser Thus God seekes to draw vs to himselfe with those baits which are somewhat agreeable to our pallat he doth compose himselfe to our disposition and euen as face answereth face in a glasse so doth he apply himselfe to fit the humors of mortall men Doe the Sages loue starres and dreames l Matth. 2. a bright shining starre and a dreame shall instruct them in the truth of God and direct them vnto Christ Doth Saint Peter loue fishing m Luke 5. he shall be wonne by a great draught of fishes Doth Augustine loue eloquence Ambrose by his eloquence shall catch him at a Sermon What is it that can win vs which way soeuer our desires stand that is not sinfull God doth in his word allure vs The best things in earth and heauen are made our bait Let vs yeeld our selues therefore to be caught for with these doth the Lord seeke vs not for any need that he hath of vs but for our owne saluation In which Song we haue a Parable proposed of a fruitlesse Vineyard which after great care and cost of the painfull Husbandman bestowed on it is left desolate and forsaken for its barrennesse The Argument of it seemeth not to differ from that of the fore-going Chapters here being nothing said Argument of the Song that for substance was not before taught Luther The difference that is is only in circumstance the stile and method only being altered and changed The Scope and drift of the Prophet is The scope is three-fold first to get audience and attention And therefore he chooseth to deliuer his message in the sweetnesse of verse rather than in prose that so the eare hauing that which delighted it might without tediousnesse listen to that which was taught which being listened vnto might the better and more kindlier worke vpon them And questionlesse by this course he got him hearers for many would flocke to heare him sing who would not step ouer the threshold to heare him in his wonted veine Secondly that they might the sooner learne and better retaine what he did teach them For Verse being composed of certaine Musicall proportions both in the number and measure of feet and syllables are sooner and with greater delight learned and once being learned are longer retained as by experience we finde that our common people haue many vnwritten songs which are older than their great Grand-fathers Father those they learnt being children and neuer forget againe vntill their death yea by this meanes the remembrance of some things haue beene kept from many ages past which both Historie and Tradition had else for euer left neglected and forgotten Thirdly that he might bring them to a sight of their ingratitude and draw from them an impartiall sentence against themselues For looke as it is with the eie which both seeth and correcteth all other things saue it selfe so is it with the sinner when his owne case is proposed to him not as his owne but in the person of another he will soone see the fault and passe a iust sentence on it but else it cannot be espied Whiles n 2 Sam. 12. wise Nathan was querulously discoursing of the cruell rich man that had forcibly taken away the only Lambe of his poore neighbour how willingly doth Dauid listen to the storie and how sharply euen aboue law doth he censure the fact o Vers 5. As the Lord liueth the man that hath done this thing shall surely die See how seuere Iusticers we can be to our very owne crimes in others persons Had he knowne on whom the sentence would haue light it should not haue beene so heauie but now he is selfe-condemned The like was our Sauiours practise with the Scribes and Pharises in propounding p Matth. 21. that Parable of perfidious Husbandmen who beat the Seruants that were sent to receiue the fruits of the Vineyard and slew the heire and not without the like successe For being q Vers 40. asked what the Lord of the Vineyard would doe to such they answer 41. He will cruelly destroy them and let out the Vineyard to others 43. Then Christ infers Therefore I say vnto you the Kingdome of God shall be taken from you and giuen to a Nation that will bring forth the fruits thereof And this is the reason why our Prophet doth not only sing but sings a Parabolicall song propounding the truth in such an obscure manner vnder a continued similitude or allegorie like some expert Physitian who so cunningly wraps vp his pils and conueyes his dose that it begins to worke ere it be tasted And surely there is no one thing wherein is more vse of wisdome than in the due contriuing of a reprehension which in a discreet deliuery helps the disease in an vnwise destroies nature Diuision In which Song consider we First the Prooem or Preface to it verse 1. Secondly the Poem it selfe or body of it verse 1.8 The Prooem in these words Now will I sing to my well-beloued a song of my beloued touching his Vineyard wherein these particulars are obseruable First the Inditer or Author Instrumentall intimated in this particle I. Secondly the kinde of Treatise indited A Song Thirdly the manner of the Prophets publishing and deliuering it Will sing Fourthly the Dedication of it To his well-beloued Fifthly the warrant and authoritie for the publishing of it Of my well-beloued Sixtly the Subiect matter thereof Touching his Vineyard These in the Prooem As for the Poem we will then limb and branch it forth when we come to the handling of it Let vs now goe to the sickle of the Sanctuary and there weigh those words which we haue already numbred Now Some reade it Goe to or Goe to yet Exposition Muscul Moller As if the Prophet should stirre vp himselfe to sing and like the watchfull Cocke first clap his wings to awake himselfe before he crowes to awaken others Others reade it as we haue it Now or Now I pray hereby stirring vp his people to attention which reading is the best for the Hebrew particle Na noteth the motion of the minde to perswade or intreat Will I sing id est I will lift vp my voice and make a melodious sound modulating and singing the Song I haue composed To my well-beloued id est To the grace or praise of his well-beloued or as some in his defence Calu. Vrsin in loc Well-beloued Some there are who would haue Gods Israel to be meant hereby He so terming them in regard of the great loue he bare towards them and great care he had ouer
by his welbeloued together with the Reasons By welbeloued God is meant One Reason for that Appellation was because he is the Churches well-beloued shee being his spouse and he her husband In which respect as he was a member of the Church and in the behalfe of the Church he so termeth him for he did loue him well So then Doctr. Euery one ought to loue the Lord. The Church and euery true member of the Church doth and so ought to loue the Lord entirely This we finde commanded m Deut. 6.5 10.12 Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy might n Psal 31.13 Loue yee the Lord all his Saints for the Lord preserueth the faithfull and plentifully rewardeth the proud doer If any man loue not the Lord Iesus o 1 Cor. 16.22 let him be Anathema Maranatha had in execration or excommunicated to death This we shall likewise finde practised by Gods Saints p Psal 18.1 I will loue thee O Lord my strength saith Dauid And againe q 16.1 I loue the Lord because he hath heard my voyce Thus S. Peter r Iohn 21.25 Lord thou knowest that I loue thee And Mary had many sinnes forgiuen her Å¿ Luke 7.47 for shee loued much The Church in the Canticles likewise plentifully t Cani 1.7 Tell me ô thou whom my soule loueth saith shee to Christ And againe u â— 1.3 By night on my bed I sought him whom my soule loueth And what word more common in that song than Loue and welbeloued I must bring Ignatius also to be of the Quorum * Epist 12. quae est ad Romanos My Loue Christ saith he was crucified And thus hath this truth beene proued That the Church and euery true member thereof both doth and ought to loue the Lord entirely Reason Dilexit enim non â—xistentes iâ—o â—â—sistentes Bernard And Reason good For first he loued vs not existing yea resisting For x Rom. 5.8 1 Iohn 4.19 while we were yet sinners he loued vs. This Reason is giuen by S. Iohn We loue him because he loued vs first And surely if God preuent vs with loue we can doe no lesse than answer him in the same nature though not for that is impossible in the same measure Doe not Publicanes y Mat. 5.46 Luke 6.32 Si taerdi sumus ad amandum non tardi simus ad redamandum loue those that loue them Sinners doe the same Though then we haue not beene forward to loue first yet let vs not be backward to returne loue at last Againe we are tyed to him by all the bonds of loue and duty we are his creatures z Psal 100.3 he our maker we his Reas 2 Seruants he a Mal. 1.6 our Lord we his Children b 2 Cor. 6.18 he our Father we his c Hos 2.19 Spouse he our Husband Yea so strait is the vnion betwixt him and vs as that he is said to bee the Foundation d Ephes 2.20 we the building He the e Iohn 15.1 root we the branches He the f Ephes 5.23 Head we the body c. Being bound by so many and so neere bonds how can wee but acknowledge it is our duty intirely to loue him Besides he only is loue-worthy being g Cant. 5.10 Splendor summi illius boni pulchria Coelnin pulchra terra fed pulchrior quifecit illa the chiefest amongst Reas 3 ten thousands What is there to be compared with him The most excellentest creatures are but as the beames of his beauty That glory or goodnesse which is in any of them is but as a shadow in respect of that infinite good which is in him who is the maker of them Thus this threefold cord may hold vs h Eccles 4.12 it will not easily bee broken as speakes wise King Solomon And now Triplex ex arbore fructus A three-fold vse this point affords For triall And indeed what better vse can we make Vse 1 of it There was neuer any Senacherib nor Iesabel but said they loued God and who boasts more they loue him than the prophanest wretch that daily doth contemne him It is a thing counted both common and easie to performe this duty and no man doubts hee is herein to seeke when notwithstanding this is as true as God is true who is Truth it selfe that no more doe truly loue God than are from all eternity elected by God to saluation And wee know or may know for Scripture saies it that the number of them is small i Esay 1.9 Luke 12.32 yea very small comparatiuely considered their account will soone be made k Rom. 9.28 it is but a short worke into a short summe shall they be gathered Rules of triall for the discouery of our loue to God Seeing then it is as narrow as Gods election and that is very narrow let each one search narrowly his bosome for this grace A rule of three 1. our Affections 2. our Words 3. our Actions will sufficiently discouer it By our Affections By our affections will it soone bee seene what loue we beare to God For Loue as the greatest wheele sets all the rest a worke Desire It is the strongest affection and to it doe all the rest giue place where that goes before Desire followes after What I loue I desire to enioy and it is not where it begets not a desire of society l 2 Sam. 13.2 Ammon was very sicke through loue his flesh did pine and waste away because he could not enioy his sister Thamar Dauid and Ionathan did loue intirely m 1 Sam. 18.1 and as the Text saith their soules were knit together whence it was that they tooke such pleasure and contentment each in other n Cap. 20.18 19 41 42. the story shewes what shifts they made to meet what weeping and heart-sorrow there was when they were to part and all because they loued Thus hee that loues the Lord must needs desire to haue society with the Lord A ioy it is to his soule to meet him and nothing doth he desire so much as to enioy him And so Dauid was affected as appeares by those many patheticall desires of his o Psal 73.25 Whom haue I in Heauen but thee and there is none vpon the earth that I desire besides thee p Psal 42.1 As the Hart panteth after the water-brookes so panteth my soule after thee O God q Psal 146.6 My soule thirsteth after thee as a thirsty land r Psal 130.6 My soule waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning These and many other such like sayings shew the affection of his soule And whereas in some places God is pleased graciously to manifest his presence after a speciall manner and in some exercises there is an
especiall kinde of fellowship had with him we shall finde what a great desire the godly haue had to such places and what great loue they haue borne to those duties Å¿ Psal 26.8 I haue loued saith Dauid the habitation of thy house and the place where thine honour dwelleth And else-where thus t Psal 27.4 One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple And againe u Psal 84.1 2. How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea euen fainteth for the Courts of the Lord. vers 4. Blessed are they that dwell in thy house A day in thy Courts is better than a thousand vers 10. I had rather be a doore-keeper in the house of my God than to dwell in the Tents of wickednesse The like is his desire after the meanes and exercises of Religion * Psal 119.97 Oh how loue I thy Law it is my meditation all the day x verse 127. I loue thy Commandements aboue gold yea aboue fine gold y Psal 55.17 Euening and morning and at noone will I pray and cry aloud z Psal 119.164 Yea seuen times a day doe I praise thee because of thy righteous iudgements This hath beene the desire of such whose hearts haue beene enflamed with the loue of God after his presence of grace here and as desirous haue they bin after Gods presence of glory hereafter with Paul desiring to bee loosed that hee might bee with Christ a Phil. 1.15 which they count best of all and with the Bride and Spirit in the Reuelation say Come b Reu. 22.17 vers 20. Amer euen so come Lord Iesus Againe out Ioy will make knowne our loue Ioy. For where loue is there ioy will shew it selfe 1. In the Presence or enioyment of the party beloued 2. In his Image or picture 3. In such things as tend to the setting forth of his Honour As loue causeth vs to desire society with the beloued party so it maketh vs to reioyce in it greatly when it is obtained and had euen as a louing wife reioyceth in the company of her Husband aboue the company of any other whatsoeuer so saith the Church c Isay 61.10 I will greatly reioyce in the Lord my soule shall be ioyfull in my God The Apostle Paul calleth Christ his reioycing d 1 Cor. 15.31 By our reioycing which I haue in Christ Iesus Thus do Gods children reioyce in Gods presence yea e Isay 9.3 their ioy before him is according to the ioy in haruest and as men reioyce when they diuide the spoyle As they ioy in his Presence so doe they reioyce in his Image The very picture of a friend whom we entirely loue we esteeme highly of and often solace our selues in the beholding it So f 1 Iohn 5.1 If we loue him that begat we loue him also that is begotten If we loue God it cannot be but we must needs reioyce in the Image of God which appeares in his children consisting in g Ephes 4.24 righteousnesse and true holinesse And thus did Dauid h Psal 16.2 3. My goodnesse extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight Where marke 1. His delight was In the Saints 2. In all the Saints 3. All his delight was in them The mother of Darius as I haue read saluting Hephestion in stead of Alexander who was but Alexanders fauourite blushed and was much ashamed vpon notice of her mistake which Alexander perceiuing bid her not be troubled for said he he is also Alexander Doest thou reioyce in Christ thou must then reioyce in the godly for they also are i 1 Cor. 12.12 Christ And as in the Image so Loue causeth vs to reioyce in euery thing that serueth to the praise or profit of the beloued party So here As 1. generally in the Churches welfare Ierusalem k Psal 137.6 shall be preferred to our chiefest ioy thus the godly in Isayes dayes l Isay 66.10 Reioyce yee with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her all you that mourne for her 2. More particularly The readinesse of the people to doe God seruice will stirre vp Ioy as in Dauids time m 1 Chro. 29.9 The people reioyced for that they offered willingly And in Asa's time n 2 Chro. 15.15 All Iudah reioyced at the oath of the couenant which they had made vnto the Lord for they had sworne saith the text with all their heart So likewise will the conuersion of sinners Thus when the Iewes heard of the conuersion of the Gentiles and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning they glorified God saying o Acts 11.18 Then hath God also vnto the Gentiles granted repentance vnto life It maketh vs likewise to reioyce at our owne well-doing because honour thereby redounds to the name of God so saith Solomon p Pro. 21.15 It is ioy to the iust to doe iudgement And lastly in our owne saluation q Luke 10.20 that our names are written in the booke of life Thus in these and in all things else which tend and so farre forth as they tend to the setting forth of the Almighties praise doth Loue cause vs to reioyce Further Feare our Loue if sound will be discerned by our Feare How afraid are we to offend or any way displease those whom we entirely affect And therefore these two are ioyned together by r Deut. 10.12 Moses as sisters for where one is there is the other True it is that perfect Loue casteth out Feare Å¿ 1 Iohn 4.18 as S. Iohn speaketh but that is meant of a slauish and seruile feare not of this sonne-like and filiall feare for it doth establish it Moses in one verse sheweth both these kindes of feares t Exod. 20.20 Feare not saith he to Israel for God is come to proue you and that his feare may be before your faces that you sinne not He bids them not to feare viz. with that slauish feare and yet chargeth them to feare viz. with this godly and child-like feare By this latter feare then we need not feare to try our loue For without question he that truly loues God is afraid to displease God by committing of the least sinne for feare lest it should make a diuorce betweene him and his God whom his soule loueth Moreouer Loue causeth Sorrow and Griefe Griefe 1. For our beloueds absence 2. For any wrong or iniurie offered vnto him Doe we not see what discontentment beasts which out of naturall instinct loue their young doe shew when they haue lost them And how grieuously doe Parents take the death or
For looke as the loue of God is the fountaine of all his benefits extended vnto man so is loue in man the cause of his obedience and seruice to his God God hath loued vs first to doe vs good and we loue him next that wee may doe him seruice And thus wee haue done with the markes of triall whereby if wee take any tolerable paines in the examination of our selues it would soone be seene what loue to God we beare and as I feare it would appeare that albeit the greatest number professe they loue the Lord yet the fewest number would bee found to loue him in sincerity And Lord thou seest and knowest it For how little art thou desired or sought for How small is that Ioy which men take in thee or thine Who sets thy feare before their eyes and when thou hidest thy face what man is troubled Where is our patience in suffring for thy sake when one houre in thy house of praise cannot be endured without an ache in our bones and of what are we so soone weary as of well-doing As for our zeale where is it while we sit still and see thee dishonoured hauing no courage for thy truth And doe not our tongues condâ—mne vs while they are for all purposes except thy glory If they should iustifie vs would not our workes and actions testifie against vs We call thee Lord but where 's thine honour The title onely and no more thou gettest of vs. Or if thou doest it is but the dregs and offall the very worst of all and yet we grudge when wee haue not the best from thee O blessed Sauiour shed abroad thy loue in our hearts that we may loue thee better And this is the first vse which I would haue made of this let our second be for Exhortation that we would Vse 2 loue the Lord yea preferre him in our loue aboue all other welbeloueds Let our Affections be set vpon him and be enflamed towards him Let our tongues be mute to all vanities and eloquent only vnto him and for him who gaue man his tongue and speech and whilest other mens discourses are taken vp about trifles let ours be spent in setting forth his praises Let our Actions bee such as may be pleasing to him and let vs not dare to venture vpon any thing that may offend him And how euer we cannot perfectly yet let vs all pray for grace that we may loue him yet more feruently and lesse fainedly only for himselfe and his mercy For this end vse these helpes Helpes to attaine to the loue of God Get a true knowledge of him and of his name n Psal 9.16 Ignoti nulla cupido For they that know him loue him and as our knowledge is such is our loue The Heathen man obserued that vnknowne things were not desired though in themselues they were neuer so excellent or desirable And what a helpe this is for the attainment of this grace appeares by that speech of the Church vnto her Spouse o Cant. 1.2 Thy name is as ointment powred forth therefore doe the Virgins loue thee His name fame glory and renowne was by many meanes made knowne especially by his Word vnto the world and hence it was the Church did carry such an inward affection and hearty desire to him which she testified by an outward approuing and liking of him Thou then that desirest to loue God see thou get the true and sound knowledge of God labour first for that by vsing all good meanes tending thereunto especially diligent reading and conscionable attending to the preaching of the Word p Iohn 5.39 Search the Scriptures saith our Sauiour for in them ye thinke to haue eternall life and they are they which testifie of me Seriously meditate of Gods loue to thee in Christ before all worlds were and of his rich mercy which he offers thee through Christ Consider what a difference hee hath made betweene thee and many other that are reprobates which onely came from the riches of his loue for by nature thou wert as vile as they as miserable as they a childe of wrath as well as any of them not a haire to choose betweene them and thee Consider of it likewise in other particulars as thou shalt haue occasion and it will worke thy heart to loue him Loue is loues load-stone so sheweth the Apostle q 2 Cor. 5.14 The loue of Christ constraineth vs. Labour then to loue God a little who hath loued vs exceeding much and indeed as r Ser. 83. in Cant. Bernard speaketh we cannot answer God well in any thing but in loue For if he be angry with vs wee may not answer him againe in anger if he iudge vs we may not againe iudge him if he chide vs we must be patient if he command we must obey But in that he loueth we may yea must returne loue for loue for he loueth to be loued Remember often his holy presence and doe not dare to goe whole weekes nor daies nor houres without thinking of him for that will estrange our Affections more and more from him We see how it often happens with new maried couples who though at first they seeme somewhat strange and hardly can affect each one the other yet through daily familiarity and communion they come at length entirely to loue Withdraw your hearts from the loue of the world if you would loue the Lord For the loue of God and it cannot stand together so witnesseth S. Iohn Å¿ 1 Ioh. 2.15 If any man loue the world the loue of the Father is not in him And so S. Iames t Iam. 4.4 The friendship of the world is enmity with God whosoeuer therefore will be the friend of the world is the enemy of God And thus our blessed Sauiour u Matt. 6.24 Yee cannot serue God and Mammon We must therefore either renounce the world or our part in Christ for worldlines and Christianity as we see are two such ends as will neuer meet Thy loue to the world must abate if thou wouldest haue thy loue to Christ encrease See thou frequent the company of the godly Thou must * Cant. 1.8 walke in the steps of the flocke and feed thy kids neere the tents of the shepheards Thou must conuerse with holy Christians who are x Cap. 2.5 sicke of loue and abound in holy affections When those daughters of Ierusalem who at first 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 y Cant. 6.1 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 z Iam. 1.17 Euery good and perfect gift commeth from aboue Aske it therefore at Gods hands for a Vers 5. 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 Vse 3 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 b Iob. 14.21 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 euery thing shall further their good and welfare and so saith the Apostle c Rom. 8.28 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 e 1 Cor. 2.9 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 f Iam. 2.5 a kingdome vnto such and g Cap. 1.12 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 h August 4. Confess 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 i John 3.29 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 Calu. Vrsin Moller Trem. Iun. 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 Christs Paranymphs Doctr. Ministers are Christs 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 k Coloss 1.28 29. We warne euery man and teach euery man in all wisdome that we may present euery man perfect in Christ Iesus whereunto faith he I also labour And writing to the Corinthians he thus speaketh l 2 Cor. 11.2 3. 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 Vse 1 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 m Gen. 24. Abraham sent his seruant to fetch 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 our ancient Mythologists haue described the good Pastor wade through the sea of this world staying on the staffe of faith and lifting vp Christ aloft to be seene of men n Iohn 3.14 as the brazen
God euer riseth in its ruine Sanguis martyrum est semen Ecclesiae prospereth in its persecution The bloud of Martyrs is but the seed of it and the chopping off their heads but as the pruning of this Vine And as Ioseph said so may euery true Christian say The Lord hath made me fruitfull in the Land of my affliction r Rom. 5.4 5. Their tribulation worketh patience and patience experience and experience hope and that maketh not ashamed And thus for the resemblance in the branches Now in the Barke or Rinde let vs compare them we see that the Barke of the Vine seemeth more withered dry than the Rinde or Barke of any other Tree whateuer yet it hath plenty of sap and abundance of moisture vnder it Thus the Church of God seemes blacke and deformed outwardly to the worlds eye which onely beholdeth and iudgeth the Rinde by reason of the scorching heat of persecution yet she is inwardly glorious and beautifull for there the inuisible graces of Faith Feare Hope Loue Patience Holinesse are hid This shewes the Psalmist Psal 45.13 The Kings Daughter is all glorious within and the Church maketh this confession of her selfe t Cant. 1.5 6. I am blacke but comely oh ye Daughters of Ierusalem as the tents of Kedar as the curtaines of Soloman And this is the cause that her mothers children looke vpon her and are angry with her In the Wood let vs see what likenesse we can finde 1. That we know is the weakest and feeblest wood of any other The trees of the Forest are strong and tall but the Vine so weake that it cannot beare vp it selfe without a stay or prop. Thus the Church of any society is least able to helpe it selfe it cannot stand against a storme without the prop of Gods protection by reason of her naturall weaknesse It is u Isay 33. a weake tent in it selfe not fortified with any wals A small flocke of sheepe very impotent and feeble * Zeph. 3.12 An humble and poore people yea a very worme for so the Lord calleth her x Isay 41.14 Vers 10. Feare not thou worme Iacob and ye men of Israel I will helpe thee saith the Lord Feare thou not for I am with thee bee not dismaied for I am thy God I will strengthen thee yea I will helpe thee yea I will vphold thee c. Thus Gods y 2 Cor. 12.9 strength is made perfect in the Churches weaknesse by his power is it sustained on her beloued she is z Cant. 8.5 faine to leane comming out of the wildernesse of this world The Altar of the Sanctuary which at the base had Lions of brasse for supporters of it we may well thinke was a type of this Secondly vnlesse it beare grapes it is the vnprofitablest wood of any a Ezek. 15.3 Sonne of man saith God to Ezechiel what is the Vine-tree more than any tree or than a branch which is amongst the trees of the Forest Shall wood bee taken thereof to doe any worke Or will men take a pinne of it to hang any vessell thereon Vers 5. Behold when it was whole it was meet for no worke c. Thus the wood of this plant is meet for no vse being cut downe or taken from the root it is only fit fewell for the fire This is the condition likewise of all barren and fruitlesse professors they are good for nothing but to be fewell of Gods wrath But of this hereafter In the Leaues likewise the resemblance is excellent 1. the leaues of the Vine are good for shadow b Hos 4.13 euery thing delights in the heat of Summer to harbour vnder their shade And thus howeuer the Church and members of the Church are persecuted and afflicted by the wicked and well cudgeled as fruit trees are in Summer yet in the day of trouble their shadow is good then can the wicked runne to them for shelter Thus Pharaoh and his Courtiers in the euill day can send for Moses and Aaron c Exod. 9.27 and desire them to pray vnto the Lord that there bee no more mighty thunders and haile c. So d 1 Sam. 24.21 Saul in foule weather runnes to Dauid and Ieroboam e 1 King 13.6 to the man of God Belteshazzer f Dan. 5.12 13. to Daniel Zedekiah g Ier. 37.3 to Ieremiah the foolis h Mat. 25.8 Virgins to the wise These besides many more that might be reckoned haue found the best harbouring to be vnder their shade and that no leaues could so well keepe off a storme of vengeance as these leaues could Themistocles though he were banished in peace yet he was sent for home in warre And so the godly though they bee passed ouer in the dayes of pride yet when the showres of Gods wrath shall fall then they and their shadow shall be more regarded 2. The leaues of the Vine are good for medicine they are very profitable and of excellent vse for healing wounds cleansing sores if they be taken and applied The fruit thereof shall be for meat saith Ezechiel speaking of the Church i Ezek. 47.12 and the leafe thereof for medicine Thus the very outward profession of a Christian the very leaues and outward carriage of the godly is for medicinable vse hereby many haue beene healed thousands haue beene wonne to k 1 Pet. 2.12 a loue and liking of the truth Thus Lucianus an ancient Martyr perswaded many Gentiles vnto the faith by his graue countenance and modest disposition insomuch that as it is recorded Maximinus that persecuting Emperour durst not looke him in the face for feare he should turne Christian And so mention is made by Beda l Eng. Hist lib. 1. cap. 7. of one Albane who receiuing a poore persecuted Christian into his house and seeing his holy deuotion and sweet carriage was so much affected with the same as that hee became an earnest professor of the faith and in the end a glorious Martyr for the faith And so their words they haue a healing quality with them if they were applied they tend to the m Ephes 4.29 edification and n Pro. 10.21 feeding of many and minister o Colos 4.6 grace vnto the hearers as the Apostle speaketh p Psal 37.30 The mouth of the righteous will speake of wisdome saith Dauid and his tongue talketh of iudgement They are sometimes perswading sometimes instructing sometimes admonishing sometimes comforting other whiles praying all tending to the healing of wounded and distressed consciences And thus in this we see a good agreement Now lastly for their fruits and first for the quantity then for the quality of it The Vine we know beareth first plenty of fruit it beareth in bunches and clusters many Grapes together So the Church aboundeth in good workes q 1 Cor. 15.58 being filled with the fruits of righteousnesse r Phil. 1.11 as the Apostle speaketh to the
Philippians Å¿ Iohn 15.5 bringing forth much fruit as our Sauiour testifieth of his Disciples Full of mercy and good workes t Iam. 3.17 18. without partiality and without hypocrisie as Saint Iames saith which fruit of righteousnesse as he further speaketh is sowne in peace of them that make peace Thus they bring forth Grapes in clusters vnited in the bond of peace and loue 2. The Vine beareth Pleasant fruit no fruit more delectable to the taste than is the Grape nor more comfortable to the heart than is the Wine made of the Grape u Iudg. 9.13 Should I leaue my Wine which cheereth God and man saith the Vine to other trees in the Parable And so the fruit of Christians How doe their workes of loue and mercy refresh the bowels of the Saints distressed brethren afflicted How doe their fruits of iustice and equity ease and releeue the oppressed soule How is God glorified * Iohn 15.8 Angels and men reioyced by the fruitfulnesse of these trees of righteousnesse when as the fruit of other trees and plants is but bitter fruit fruit vnto death x Rom. 7.21 as the Apostle speaketh In diuers othet particulars the comparison might be followed but I desire not to be more curious than profitable By this that hath beene said wee cannot but see the aptnesse of the similitude Now to some profitable obseruations And first something may be noted in generall in that the Prophet vseth a Parable or Similitude and that from a Vine or Vineyard a thing earthly and temporall whereby he doth set out the estate and nature of the Church together with Gods care and cost for the welfare of the Church things heauenly and spirituall Doctr. It is lawfull to make resemblances betweene things earthly and heauenly As first It is lawfull to make resemblances and likenesses between corporall and spirituall earthly and heauenly things for our better instruction The Prophets and Apostles and Christ himselfe that chiefe Shepheard of the Sheepe haue vsed thus to teach For proofe reade these places amongst multitudes that might be brought Psal 92.12 Mat. 13.3.24.31.33.44.45.47 Luke 13.6 15. 18. Vse Let Ministers wisely and soberly vse this their libertie in teaching for the edification of their hearers whom if they be of the weaker sort let them not trouble with profound matters which they are not able to vnderstand but let vs be content to vse plaine similitudes and home-bred comparisons fetcht from leauen from the meale-tub or other domesticall businesse knowing therein wee doe no other than Iesus Christ our great Doctor and Master himselfe did We are called Nurses y 1 Thess 2. Now nurses are not ashamed nay they rather delight in it to condescend to the balbutient infancie of their nurcelings And so let vs becomming in this sense Barbarians vnto Barbarians Habeo in abscondito quoddam ossum Sic enim pâ—tuis lequamâ—er Melius est vt reprehendâ—nt nos Grammatici quam non intelligant populi Aug. in Ps 138. Thus learned Austin as himselfe speaketh chose rather to speake barbarously than finely and to vse the barbarous word ossum in his exposition rather than the word os 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 z Mark 4.33 Iohn 16.12 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. See my exposition on the Parable of the Prodigall pag. 13 14. these rules as I haue else-where shewed are to be followed 1. That they be not farre fetcht but fitting 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 Vse 2 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 apllied to some speciall vse for our edification in grace Doct. Things earthly should teach vs things heauenly 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 a Psal 8.3 4. 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 visitest him Thus b Psal 19.1 the Heauens preach the glory of God and the Firmament sheweth his handy worke So the Fowles of the Heauens c Ier. 8.7 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 d Isay 1.2 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 e Pro. 6.6 Goe to the Ant thou sluggard consider her wayes and bee wise which hauing no guide ouerseer 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 teacheth vs the necessity of Repentance calleth vpon vs for the f Ier. 14.4 breaking vp the fallow ground of our hearts His g Mat. 13.3 casting in his seed and sowing of his field sheweth vs the nature of the word
thy pitcher with thee for nothing can more dangerously or vncomfortably be wanting to thy soule Besides see thou labour for humilitie and tendernesse of heart The ground which is hard and stonie is vnfit for fruit as our Sauiour hath manifested in that parable of the seed y Luke 8 6. For neither can the seed sowen take any root neither will it drinke in the raine that the heart of it might be moistned It may be the outside may be a little washie but it gets not in to prepare it to fruitfulnesse Thus hardnesse of heart keeps the soule dry and barren And surely here is the reason why after so long time of preaching there doth so little fruit appeare Much water hath beene powred on vs many a gratious Sermon hath beene preached to vs but what are we the better The inuincible hardnesse of our hearts will not suffer one drop of these heauenly deawes to sinke into our soules How many handfuls of good seed doe Gods Seeds-men daily cast amongst vs and can they say with Isaac that they haue reaped an hundred fold as he did in the land Alas So farre are they from seeing such an increase as that they would be heart-glad of thirty nay of ten Yea let me tell you many Ministers would be glad if they could see their seed againe and what is the reason but this that mens hearts are so stonie flintie Labour then for greater tendernesse of heart if thou wouldst bring forth more fruit in thy life and see thou retaine the waters z Heb. 6.7 and drinke in the raine hold fast what thou hearest by conscionable meditation Fourthly thou must beware of ouershadowing thy heart by any sinfull lust whereby the warme beames of the Sunne of righteousnesse is kept from it Husbandmen haue euermore a great care of this and will not by any meanes endure to haue their young nurseries ouershadowed by any bough or tree but so plant them as that they may enioy the benefit of the Sunne-beames for no ground or plant will euer proue good which hath not a fauourable aspect from the heauens And thus our hearts are made fruitfull by the heauens answering the earth a Hos 2.21 as Hosea speaketh though in another sense I meane when Christ the Sunne of righteousnesse darteth the beames of his gratious countenance and fauour vpon our soules warming and cherishing Pauls planting and Apolloes watering with the influence of his grace for without him we can doe nothing b Iohn 15.5 nor haue any life in vs. And therefore beware lest through superfluitie of lusts or inordinate desires through worldlinesse and couetousnesse or any other such like sinne thy soule be so shaded as that this Sunne of righteousnesse cannot shine vpon it if thou wouldst grow fruitfull Fiftly a speciall care must be had to the root that that grow well if we would bring forth fruit abundantly Now faith is that same radicall grace which must especially be regarded if that thriue not no other grace can prosper Foolish then and preposterous is their care who seeke and studie how to be laden with the other fruits of Gods blessed Spirit as with Loue Ioy Peace Long-suffering Gentlenesse Goodnesse Meeknesse Temperance and the like and yet neglect the looking to this grace of faith This is no otherwise saith one c Wards Life of Faith than if a man should water all the branches of a tree and not the root Sixtly and lastly we must be earnest with the Lord that he would make vs fruitfull and giue vs wisdome from aboue which wisdome saith S. Iames d Iames 1.5.3.17 is full of good fruits Call vpon him earnestly and frequently for grace and not only so but withall seeke the prayers of Gods Vine-dressers his Ministers and desire them to be earnest with God for you that you may be fruitfull for how euer this vngratefull world contemneth and despiseth these yet the truth is they can preuaile much with God e Luke 13.6 7. and if they should not oftentimes rise vp and stand in the gap woe would be to thousands for the barrennesse of their liues And thus I haue shewed you the way how of barren you may become fruitfull If then any amongst you that heare me this day doe hereafter continue barren and fruitlesse it must needs be because they are wilfull or slothfull or both for put in practise what now you haue been taught and I dare passe my word and pawne my credit that in a short time the barrennest professor in this congregation will bud and blossome and bring forth fruit abundantly For what should hinder Is there any fault in the Husbandman to be found Surely no for we haue heard it before proued that he is no way wanting nor defectiue and therefore cannot iustly be charged with the barrennesse of any mans heart or life as hereafter shall be cleared Where then lies the fault Is it in the stocke or root No neither for we haue lately heard how liuely and full of iuyce it is insomuch that whosoeuer is set into it doth incontinently fructifie and bring forth fruit If then there be any want it must be in thy selfe in not vsing the meanes that hath beene now prescribed Oh that men would now at length be brought to looke about them and suffer themselues to be so farre preuailed with as to make tryall of these meanes in vprightnesse and sinceritie of heart Consider I beseech thee with thy selfe how exceedingly hitherto thou hast frustrated the Lords hopes and expectations as likewise in what a wofull estate and condition thou hast liued and still liuest in whilst thou art vnder that same curse that heauy curse which is neuer farre from thee f Luke 13. Cut it downe why cumbers it the ground Vrge therefore and presse thy soule vnto this fruitfulnesse and in some good measure answer the Lords hopes hereafter and content not thy selfe with shewes and leaues but as a tree of righteousnesse do thou shew forth thy grapes and figs and sweet fruits for that is it which God expects Obiect But we are fruitfull members of the Church we heare the word receiue the Sacraments and delight therein we keepe good orders in our families speake against common abuses and reforme euils in our selues and ours what would you more Answ Yet something may be wanting The fig tree had leaues enow and by the flourishing greenenesse seemed to promise great store of fruit no wonder then if such faire greene leaues as these cause many a soule to deceiue himselfe and others also when alas all this and more than this may be and is in many who are like to haue the doome that figge-tree had g Matth. 21.19 Neuer fruit grow on thee more And therefore before thou boastest see thy fruits haue these properties First Properties of good fruit looke that the fruit thou boastest of be proper fruit It must be thy owne done by thy selfe not
by a Deputie nor Atturney Thus the godly man is compared to a tree that bringeth forth h Psal 1.3 her fruit in due sâ—ason It must not then be borrowed fruit for so an heart as stonie and barren as Cheapside it selfe may be made a far richer garden than some of those are where those herbes brought thither naturally grew The Papists indeed would faine make vs to beleeue that if our owne lampes be without oile we may goe and borrow of our neighbours to supply our wants For holy men of God say the Rhemists i Supererogatio quasi super id quod erogatur Rhem. Annot. on Luke 10.35 2. Cor. 8.14 1 Cor. 9.16 haue done not only that which they ought to doe but more than was required at their hands as for example Iohn Baptist fasted more than he was commanded and Mary liued more strictly than she was required now these superabundant works as a Church treasure becommeth an aduantage to others who are more defectiue and indeed hang as it were vpon the Popes tally for who giues most But these workes of supererogation are workes of superarrogation our Sauiour hath taught vs this lesson k Luke 17.10 When we haue done all we can we are but vnprofitable seruants And therefore let none build their hope vpon such a sandy foundation as the good workes of others another mans meat cannot nourish me another mans garment cannot warme me another mans eie cannot guide me neither can another mans workes saue me You call vpon your Minister to preach for himselfe vpon your seruants to doe their worke for themselues and vpon your Captaine to leade his company for himselfe and therefore let me call vpon you to doe good duties by your selues and for your selues Let not great men thinke to goe to heauen by their Chaplaines nor Wiues by their Husbands nor Parents by their Children nor seruants by their Masters by whom vsually they are religious here and thinke to be glorious hereafter Let me craue your patience a little in hearing a Storie which though in it selfe it be idle and fained yet may be of good vse to set forth a truth vnfained There was a certaine man saith the Legend which would neuer goe to Church himselfe but euer when he heard the Saints bell ring would say to his wife Goe thou to Church and pray for thee and me one night he dreamt that both he his wife were dead that they knocked together at heauen gate for entrance Peter being the imagined and supposed Porter lets in the wife but keepes out the husband Illa intrauit pro se te telling him thus She is entered in both for her selfe thee For as she went to Church for thee so she is gone to heauen for thee This is the Fable The Morall is good and instructs euery one to haue a personality of faith and proprietie of fruit that himselfe seruing God himselfe may be blessed of God So willeth the Apostle l Gal. 6.4 Haue reioicing in thy selfe alone and not in another It is his m Hab. 2.4 owne faith the iust shall liue by and a mans n 2 Cor. 5.10 Luke 16.2 owne workes that he must giue an account of For at the last day the question will not be what hath he done but what hast thou done And therefore let thy grand 〈◊〉 be to prouide an Answer to that Question which will put the greatest part of the world to a Nonplus See then that thou preach for thy self if thou haue a calling thereunto pray for thy selfe giue thankes for thy selfe serue God for thy selfe and thus make the Prouerbe good which otherwise is deuillish Euery man for himself God for al. Preuention And yet to auoid all scruples I would not so be vnderstood as if we might not ioine with others in holy duties for that we may yea must or that we are not to pray for others or haue others pray for vs for this ought to be only we are not to content our selues with what is done by them vnlesse we ioine in heart and doe the like our selues Neither doe I thinke it a thing vnlawfull but fitting if a Samuel be in presence that he should performe these holy duties be it in any family and blesse the meat be it at any mans table for at such a time the Lord and Master of that house or family how great soeuer should giue way But as for children to giue thankes at their Fathers board except in case before that they are Prophets I thinke it not expedient Sure I am Christ neuer put his Disciples to it though they were men growne vp and of ripe yeares but euer gaue thankes himselfe And therefore the practise of many parents is too too childish who make their children their chaplaines and if they be out of the house grace shall be out of the parlour as if it were vnbeseeming their worthinesse to call vpon God for a blessing vpon what they eat Secondly our fruit it must be kindly fruit For no man gathereth grapes of thornes nor figges of thistles o Matth. 7. Good ground we know bringeth forth fruit of the same kinde and nature with the seed that it was sowed withall and not tares when wheat was sowne nor cockle when barley was cast into the ground Thus a Christian mans fruit must be such a conuersation as may beseeme the Gospell p Phil. 1.27 thy fruits may not be fruits of the flesh which are so rife so ripe yea rotten No nor fruits of ciuill righteousnesse wherewith many content themselues concluding they are trees of righteousnesse because they pay euery man his owne deale iustly truly and so carry themselues as that no man can say blacke is their eie when notwithstanding they are void of all true pietie and sanctitie No nor fruits of externall profession of Religion or outward reformation But the fruit God expecteth from thee must be kindly resembling the Author which is the Spirit of grace and that holy and pure seed which is the word of grace Such fruits as those reckoned vp by the Apostle q Gal. 5.22 23. Loue Ioy Peace Long-suffering Gentlenesse Goodnesse Faith c. other fruits than these or the like to these beseeme not Christians r Ephes 5.3 4. As for fornication vncleannesse couetousnesse let it not be once named amongst you saith the same Apostle as becommeth Saints Neither filthinesse nor foolish talking nor iesting which are not conuenient If it becommeth not a Saint once to name these things much lesse to beare them and bring them forth Muddie water is lesse offensiue in a puddle than in a fountaine Brambles and briars doe a great deale better in a hedge or thicket than in a garden knot Let one worldling doe as another worldling does but let no worldlings practice be a president to thee What if my Lady Iesabel and other gentlewomen in Court and Citie haue such a complexion such haire
man to heauen Baalam and many other wicked wretches who are now in torments would haue gotten thither long agoe The fiue foolish Virgins intended to goe in with the bridegroome but before the time their lights dropt out If a bare Intention would serue the turne Gods Church on earth would be fuller of Saints and his Court in heauen fuller of Soules Good motions and resolutions are to be respected but thou must vp and be doing else God distasts them A fift property of good fruit is vniuersalitie It must be c Esay 27.9 All fruit as Isaiah speaketh fruits of the first and second table of holinesse towards God and righteousnesse towards man for what God hath ioyned may not be diuorced Particulars were infinite Fruits inward as good Thoughts motions purposes good Desires longings faintings after God and his graces good Affections as Loue Ioy Feare Sorrow Patience Compassion c. Fruits outward as Good words sauourie speech pure and wholesome language And good workes such as we are bound to performe within the compasse of our calling whether Generall or Speciall In a word d Phil. 4.8 Whatsoeuer things are honest whatsoeuer things are true whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report those things must we thinke on to doe and as Mary said to the seruants e John 2.5 Whatsoeuer hee saith doe it so say I Whatsoeuer the Lord commands that must be done wee may not picke and chuse and doe what best likes vs but as once Israel said so must we alwaies f Exod. 19.8 24.3.7 Whatsoeuer the Lord commandeth that will we doe True it is many points of our Masters will wee know not but our desire must be to know And many things we doe not but our desire must bee to doe for our obedience must reach to Gods whole reuealed will Euery Christian duty thou must make account belongs to thee as well as to any other and therefore as a man that is to plant an Orchard will be sure to get of euery good fruit some so doe not heare of any fruit that good is but carry it home and set thy heart therewith Memorable was the practise of blessed Bradford who was content to sacrifice his life in Gods cause g See Master Sampsons Preface to Bradfords Sermon of repentance He vsed to make vnto himselfe a Iournall or day-booke wherein he vsed to set downe all such notable things as either hee did see or heare each day that passed If he did heare or see any good in any man by that sight he found and noted the want thereof in himselfe and added a short prayer wherein hee craued grace and mercy that hee might amend If he did heare or see any plague or misery hee noted it as a thing procured by his owne sinnes and still added Lord haue mercie vpon me Oh that wee would tread in this Saints steps how much more fruitfull should we then bee than now wee are Lastly our fruit must bee constant fruit Constancy crownes all Thus it is said of the blessed ground h Luke 8 15. It bringeth forth fruit with patience And herein wee may not bee like to other trees wihch grow barren with their age but we must bring forth fruit in our old age i Psal 92.14 and continue fat and flourishing nay not so much as a leafe must fade or faile k Psal 1.3 there must not be any appearance of being out of the state of grace l Heb. 4.1 none of vs must seeme to be depriued or come short of entering into Gods rest Alas for such who haue left bearing yea lost their very leaues and shewes of profession which formerly they haue made being now worse than that cursed fig-tree which was greene what hope haue these who come short of those that come short of heauen Shall the former fruitfulnesse of such professors be regarded or rewarded Surely no m Ezek. 18.24 All their righteousnesse which they haue done shall neuer be mentioned but in their trespasse that they haue trespassed and in their sinne that they haue sinned in them they shall die And if euery man shall receiue according to his fruits then such shall one day feed vpon the bitter fruit of their Apostacie and Back-sliding and finde how bitter a thing it is to forsake the Lord and feele what they will not now be brought to beleeue n 2 Pet. 2.21 That it had beene better for them neuer to haue knowne the way of truth than thus to haue departed from the holy commandement Looke then thou walke not in a good course for a fit but bee constant to the death o Reuel 2.10 and so receiue the crowne of life For p Rom. 2.7 glory and immortalitie is the part and portion only of such as by constancie in well-doing seeke it To you q Luke 22.24 saith our Sauiour which haue continued with mee in tentations haue I appointed a kingdome as my Father hath appointed me a kingdome And thus we haue seene what is necessarily required that our fruit may be acceptable and pleasing vnto God Now then thou that braggest of thy faithfulnesse and fruitfulnesse tell me darest thou abide the triall Why then answer me to these Interrogatories which I propound vnto thee Is thy fruit thy owne Is it done by thy owne selfe and in thy owne person Dost thou rest and rely vpon thy owne faith and liue by it and by no mans else Againe tell me is thy fruit kindly answerable to the good seed that hath oftentimes beene cast into thy heart and beseeming the stocke wherein thou saist thou art engrafted Is not swearing lying cogging and dissembling and such stinking fruit as this the fruit thou bearest I demand againe dost thou obserue the time and season not contenting thy selfe in doing good for matter vnlesse also thou doe it then when God may haue most glory by the doing of it Answer me yet further Dost thou labour that thy fruit may come to some perfection Not resting thy selfe in this that thou bloomest blossommest but still art striuing that euery bud may bee brought to maturity and ripenesse Besides all this dost thou truly and vnfainedly desire and endeuour to bee fruitfull in all good workes making no exceptions like a lazie seruant at any of Gods Commands seeme they neuer so hard or harsh so meane or base And lastly tell mee dost thou continue constant in bearing fruit not giuing ouer in the yeere of drought but euen then continuest fresh and flourishing What answerest thou Canst thou stand out this triall And doth thy conscience witnesse that these things are so Why then indeed thou art a fruitfull branch and hast whereof to reioice in as much as thou bearest fruit to God who doth so accept it that he will reward it r Hebr. 6.7 For the earth that drinketh in the raine that commeth oft vpon it and bringeth
permission 246 How he is the God of this world 282 Authors of Diuision in the Church sinne fearefully 102 We must receiue nothing for Doctrine but what is grounded on Scripture 165 Dowry great giuen by Christ to his Spouse 62 Diuersity of gifts giuen by God for the good of the Church 16 E EArthly things afford heauenly instructions 83 Wee may make resemblances betwixt things Earthly and heauenly 82 What Errors make a Church to bee no Church 98 Enuy a sinne vnnaturall 101 The way how to become Excellent 125 The wicked Excuselesse 194 Excommunication a grieuous censure 115 Not to passe for small trifles 116 F FAith is the root of other graces 147 Personality of Faith needfull 149 Families to be purged of prophane persons 119 Famine how grieuous at the destruction of Ierusalem 259 Our owne Faults propounded in anothers person soone espied 6 Nothing to be attributed vnto Fortune 227 Fruit bring forth to God 94 By bearing Fruit we glorifie God 104 142 Such as are Fruitfull shall grow more fruitfull 106 Gods cost on vs should moue to Fruitfulnesse 136 Euery creature is in it kind Fruitfull 138 Fruitfulnesse of a Christian the ground-worke of prosperity 139 If we be Fruitfull there is no Law against vs. 140 It is high time we should bring forth Fruit. 141 We must first be transplanted and set into Christ before we can beare Fruit. 143 Such as are in Christ bring forth Fruit incontinent 144 The properties of good Fruit. 149 G GArison strong about the godly 112 The Godly are runne to in the day of trouble 80 God is the Protector of his people 111 He is the husbandman of his Church 89 God is not the Author of sinne 194 The Godly to bee esteemed aboue others 124 They exceed all others in growth in grace 77 God hath little Glory in the world 34 Gods Glory should be our aime in all our actions 32 The Godly preferre it before their owne saluation 35 By Glorifying God we bring glory to our selues 36 Iudgements fearefull on such as rob God of his Glory 36 We ought to Grow in grace 105 H HOw God Hardens 194 The godly Hated and why 93 Hearers must be carefull what they receiue for Gospell 65 They may not rashly censure their Teachers for some disabilities 271 They must pray for them 272 Hearers must suffer the word of application as well as of doctrine 280 They may not finde fault with their teachers for their plainnesse 83 Heauens are diligent learned and Catholike Pastors 34 Humane testimonies may lawfully be alledged in Sermons 14 God Husbands his people 89 Husbandry a commendable vocation ibid. Submit our selues to Gods Husbandry 91 How to know whether God hath Husbanded the heart 90 Hypocrisie in the end shal be discouered 133 Humility and tendernesse of heart to bee laboured for 145 I IDolaters not to be familiar withall 118 Ignorance no good plea. 86 Impropriations held by an improper title where some obiections answered 304 Ingrossers are oppressors 311 Irreligious persons enemies to King and State 128 Isaiah a noble Prophet and eloquent together with his death 2 He fainted not in his function 3 He was of Christs kindred 9 Iudgements of God diuers waies foretold 212 The way to preuent Gods Iudgements is to Iudge our selues 184 Iustice in our dealings the touchstone of true Religion 298 K KIndred of the godly noble 120 Kingdome weakned by sinne 242 Knowledge of God a meanes to loue God 53 Sinnes against Knowledge fearefull 199 L LAndlords many are oppressors 310 Law-suits are durable 309 No Law against the godly 140 Leaues of profession not enough 146 Loue God before all 53 Christ only deserues our Loue. 61 How our Loue to God may be discouered 42 The way to bring our hearts to Loue the Lord. 53 We may not answer God in any thing except in Loue. 54 Lewd Life of a Professor dishonours God 37 Sinfull Lusts ouershadow the soule 146 God is the absolute Lord ouer all 282 M MAgistrates as the head should gouerne wisely 100 Priuate persons may not meddle with the office of Magistrates 101 Magistrates should back the Ministers of the Word with the vse of the temporall sword 116 Meeknesse to be shewed in our dealing with sinners 175 Sinnes against the Meanes fearefull 197 The more Meanes the more obedience doth God expect 270 To contemne the Meanes grieues the Lord. 200 No Meanes can reclaime the wicked 201 Meanes contemned causeth the Lord to depriue vs of them 267 Meanes to bring our hearts to loue God 53 Meanes to make vs fruitfull 143 It is fearefull to make our selues Merry with others sinnes 202 Ministers are builders stewards 279 Wherein they must shew themselues faithfull ibid. They must bee painfull in their function 109 They must wooe for Christ 58 They must deliuer nothing but by warrant from God 64 They must attend their callings 67 They should be well prouided for 68 They are the subordinate Husbandmen of the Church 89 Idle Ministers like Harlots 108 Ministers must seeke to God for ability to discharge their function 273 They may not be discouraged so as to surcease their paines 11 Their life is a spirituall piscation 11 They are not 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 spur 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 be are 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 Pun sheth 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 discouered 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 diuers 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 Vnthankefull 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 They turne Gods best blessings into poison 165 They cannot please God 171 They 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