beginning they glorified God saying 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 It is ioy to the iust to doe iudgement And lastly in our owne saluation 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 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 Moses as sisters for where one is there is the other True it is that perfect Loue casteth out Feare 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 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 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 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 And is not this the nature of religious loue The Spouse hauing lost her welbeloued inquires through the streets as vndone without him 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 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 with Peter and weepeth bitterly and as it is said of the people of God in the day of their repentance drawes water to powre it out before the Lord. And so was Dauid affected as appeares in that poenitentiall Psalme which he made vpon occasion of his foule fall into adulterie and murther If by others he laments it heartily with Lot 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 I beheld the transgressors and was grieued because they kept not thy word 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 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 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 mourne for the abominations committed in Ierusalem whereby they testified the soundnesse of this grace of Loue. As Griefe so 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 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 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 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 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 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 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 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 destiture afflicted tormented c. Thus Gods seruants whose hearts haue beene inflamed with a loue vnto him haue reioyced in their sufferings and patiently
own saluation no maruell then if he preferred it before the honours and treasures of Egypt the like did blessed Paul who professeth that for Gods glory in the saluation of the Iewes he could wish himselfe accursed or separated from Christ Remarkable also is the Apostles care in the cure of the Creeple that the least part of Gods praise might not cleaue to their fingers but all might be ascribed to the Lord. The 24. Elders cast their Crownes before the Throne they emptie themselues of all glory merit and worthinesse whatsoeuer that they may giue all praise vnto the Lord. And lastly haue we not our Sauiours owne example for our imitation who both by praier and practice sought his Fathers glory and only it Father saith he glorifie thy name and againe I honour my Father and seeke not my owne glorie And in that sweet praier of his I haue glorified thee on earth I haue finished the worke which thou gauest me to doe Wherefore seeing we are compassed about with so great a cloud of witnesses and haue so many examples before vs for our encouragement let vs lay aside all pride of heart self-selfe-loue vaine-glorie and euery such like weight and sinne which doth so easily beset vs and in simplicitie of heart aime at our masters praise in all we vndertake Euery dull iade will follow though he will not leade the way we are but iades in Christianitie and godlinesse if we continue carelesse when so many haue gone before vs in this dutie Remember further how we pray Doe we not desire daily the hallowing of Gods name now to say it with our mouthes and not seeke it in our liues is damnable hypocrisie a sinne that God abhorres Doe we not likewise pray that Gods will may be done in earth as it is in heauen Now tell me how doe the Angels spend their time doe not they cry continually one vnto another Holy holy holy is the Lord God of Hoasts the whole earth is full of his glory Oh take heed lest thou multipliest lies as thou multipliest praiers see that thy heart and tongue be not at variance what thou praiest for with thy lips see thou practisest in thy life Let not your workes giue your tongues the lye Againe for our further encouragement hereto consider we the benefit that comes hereby For by glorifying God we bring glory to our selues the greatest fruit thereof redounds to vs His glory is as himselfe eternall infinite and so abides in it selfe not capable of our addition to it or detraction from it As the Sunne which would shine in its owne brightnesse and glory though all the world were blinde and did wilfully shut their eies against it so God will euer be most glorious let men be neuer so obstinate or rebellious Yea God will haue glory by Reprobates though it be nothing to their ease and though he be not glorified of them yet he will glorifie himselfe in them Yet notwithstanding this he will trie how we prize his glory and how industrious we are to magnifie and exalt it wherein if he finde vs painfull he will plentifully reward it and returne glory for glory according to his promise Them that honour me will I honour Lastly if all that hath beene said worke not vpon vs yet let the danger that followes vpon the neglect of this dutie moue vs. How many examples are recorded in Scripture of Gods iudgements vpon such as did either derogate from God or arrogate to themselues any part of that praise which was due vnto his name Moses and Aaron yet his owne deare seruants were debarred out of the Land of Promise because they glorified him not at the waters of strife The high-Priesthood was remoued from the house of Ely and the wrath of God was kindled against him for the iniquitie of his sonnes which he saw in them and staied them not and so honoured them aboue the Lord. When Nebuchadnezzar vaunted vainegloriously of that great Babel which he had built by the might of his power and to the honour of his Maiestie how was he debased his kingdome was taken from him he was driuen from amongst men and sent to grasse with the beasts of the field for seuen yeares space vntill he was made to know that the most high God ruleth in the kingdome of men And lastly remember Gods hand on Herod who taking to himselfe the glory which was due vnto the Lord when the people applauded his eloquent oration was immediatly smitten by the Angell of God and was eaten vp of wormes and so gaue vp the Ghost Now all these things happened vnto them for ensamples vnto vs and they are written for our admonition vpon whom the ends of the world are come to the intent that we should not doe as they haue done lest despising him we be despised as they were Let these things be laid to heart and kindly worke vpon vs so as that whatsoeuer we are we may be it In him through him and for him Begin all your workes in God and end in God yea dedicate your selues vnto him No Tradesman can endure to haue any of his chiefe tooles which he hath made or wherewith he worketh vsed to a wrong end Man is one of Gods chiefe instruments whom he hath made for his owne honour and therefore cannot endure that he or any of his members should be instruments of wickednesse to his dishonour And let all good Christians take heed lest they doe any thing which may cause God or his Gospell to be blasphemed The lewd life of one professor doth more harme and tends more to Gods dishonour than the lewd life of an hundred Atheists as daily experience maketh good Let a prophane wretch that neither feareth God nor reuerenceth man liue in the grossest sinnes that can be thought of there is hardly one word of reproofe or dislike vttered Let another that professeth religion be ouertaken through infirmitie and that but once in all his life then are the mouthes of all the prophane multitude opened against the very truth and profession it selfe These are your Bible-bearers your professors your men of the holy house see their fruits Thus euery little aberration in a Professor is noted when outragious wickednesses of prophane wretches is nothing at all regarded When the lesser starres be eclipsed none takes knowledge of it but if the Sunne be once then euery one obserues it what cause therefore haue all such to be carefull of their cariage Looke to thy selfe therefore thou that art a professor of the Gospell thou dippest in the same dish with Christ and therefore thou of all other shouldst be farthest off from dishonouring his name Dauid tooke it more to heart that those who did eat bread at his table did despise him than that others did that Absolom should seeke his life than that Shemei should rayle vpon him And thou my sonne Brutus art thou one of
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 yea very small comparatiuely considered their account will soone be made it is but a short worke into a short summe shall they be gathered 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 will it soone bee seene what loue we beare to God For Loue as the greatest wheele sets all the rest a worke 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 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 and as the Text saith their soules were knit together whence it was that they tooke such pleasure and contentment each in other 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 Whom haue I in Heauen but thee and there is none vpon the earth that I desire besides thee As the Hart panteth after the water-brookes so panteth my soule after thee O God My soule thirsteth after thee as a thirsty land 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 I haue loued saith Dauid the habitation of thy house and the place where thine honour dwelleth And else-where thus 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 How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea euen fainteth for the Courts of the Lord. Blessed are they that dwell in thy house A day in thy Courts is better than a thousand 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 Oh how loue I thy Law it is my meditation all the day I loue thy Commandements aboue gold yea aboue fine gold Euening and morning and at noone will I pray and cry aloud 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 which they count best of all and with the Bride and Spirit in the Reuelation say Come Amen euen so come Lord Iesus Againe our Ioy will make knowne our loue 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 I will greatly reioyce in the Lord my soule shall be ioyfull in my God The Apostle Paul calleth Christ his reioycing By our reioycing which I haue in Christ Iesus Thus do Gods children reioyce in Gods presence yea 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 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 righteousnesse and true holinesse And thus did Dauid 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 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 shall be preferred to our chiefest ioy thus the godly in Isayes dayes 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 The people reioyced for that they offered willingly And in Asa's time 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
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 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 Moyses discouered his loue for though hee were the meekest man vpon the earth yet he was not only grieued but wonderfully angry 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 not bee but wee would be zealous for the Lord. It is a cold loue that is not heated with this fire When men can disgest oathes and blasphemies as easie as the Ostridge iron and see God to be dishonoured without indignation let them conclude loue is wanting That same Spirit that descended first vpon the Lord Iesus in the similitude of a Doue descended afterwards vpon his Apostles in the similitude of fire As in somethings we should be meeke and patient so in other things hot and earnest Meeknesse in our owne causes but in Gods zeale and feruencie doth well And thus wee haue seene the first rule of triall wherein I haue beene somewhat large though I hope not ouer-large forgiue all good faults breuity in the next shall make amends The second way for the discouery of our loue is by our Speeches For out of the abundance of the heart the mouth speaketh Experience makes this good The niggard will be talking of his niggardnesse the worldling of his wealth the voluptuous of his pleasures the ambitious one of his honours and preferments And whatsoeuer a man loueth most that will hee take his greatest ioy in talking of What commendation shall you heare the Huntsman giue of his Dogge The Faulkner of his Hawke How large are these in praising of their sport Thus is the tongue the Interpreter of the mind and by its language you may easily ghesse at the hearts meaning If the loue of God be there thy tongue will be the tell-tale and bewray it either in speaking of the Lord or for the Lord. Of him in commending or admiring him It was the loue of God in Dauids heart that fild his mouth with often praises The Spouse in the Canticles she loued much and praised much My welbeloued is white and ruddy the chiefest of ten thousands his head is as the most sine gold his lockes are bushie and blacke as a Rauen his eyes are as the eyes of Doues c. So shee goes on her tongue being as the Pen of a ready Writer hauing words at will to praise and admire euery thing that was in him So likewise for him the tongue will be imployed if loue bee in the heart Dauid will speake for God and for his truth euen before Kings and will not be ashamed To heare God to bee dishonoured his Word blasphemed his Gospell scorned his Children reuiled Loue cannot brooke It will worke within vs as Nature wrought in the sonne of Craessus of whom it is recorded that though he had beene alwaies dumbe yet seeing one come to kill his father the impediments and strings of his tongue were violently broken through the force of naturall affection so that he cried out Oh man kill not Craessus And surely wee may in this case say as that heroicall Luther said in the like Cursed be that silence that here forbeareth Thus may we make our tongues the touchstone of our hearts For as the doore-keeper said to Peter so say I Thy speech bewraieth thee The third and last way is by our workes and actions Loue is full of operation so shewes Saint Paul and hardly can it deny any worke which the party beloued doth enioyne Hence said Dalilah to Sampson How canst thou say I loue thee when thy heart is not with mee Thou hast mocked me these three times hast not told me wherein thy great strength lieth Our blessed Sauiour makes this a rule of triall If you loue mee saith hee keepe my Commandements And againe thus Hee that hath my Commandements and keepeth them hee it is that loueth me And elsewhere thus You are my friends if you doe whatsoeuer I command you Thus Abraham made good his loue by his ready obedience to Gods command in offring vp his sonne and in leauing his owne Country to goe to that place whither God should send him And as loue maketh vs thus obedient and dutifull so it causeth vs to be bountifull and liberall as the Apostle speaketh For where the heart is inlarged the hand cannot bee straightned where the bowels are open the purse is neuer shut So that Herod may haue his pleasure which hee affects what cares hee though hee part with halfe his Kingdome What will a man spare from his speciall friend that may bee for his good All I haue is at his command to whom I haue giuen my selfe So said Iehosaphat to Ahab I am as thou art and my people are as thy people Ionathan loues Dauid as his soule and he will shew it by stripping himselfe euen to his sword and to his bow for the supporting and helping of his dearest Dauid Of so franke a disposition is loue that it will bee prodigall of its neerest and dearest things If Maries teares will wash her Sauiours feet she will powre them out and not thinke her haire too good to bee the towell No Spikenard shall bee too costly for his head whom her soule affects what though that vnguent might haue beene sold for some great summe of mony wherewith shee might haue done her selfe much good Yet shee had rather bestow it on her Sauiour than on her selfe because shee loued her Sauiour more than her selfe Thus loue will bee content to bee at cost for Christ and thinkes nothing too much that is done to him or for him As that renowned Master Fox of whom it is reported that hee would neuer deny Beggar that asked in Gods name Thus by our obeying of him and cost for him
our loue may soone be seene our workes indeed doe not iustifie yet they testifie As in a clocke though the singer of the Dyall makes not the clocke to goe but the clocke it yet the finger without shewes how the clocke within doth stirre so here And therefore what Saint Iames speakes of Faith Shew mee thy Faith by thy workes for that Faith that is without workes is dead So say I by loue Shew mee thy loue by thy workes for that loue that is without workes is dead Ye loue your backes and spare not to cloathe them you loue your children and therefore doe much for them you loue your beasts and therefore bestow largely on them and can you say you loue the Lord and deale so pinchingly and illiberally with him It cannot be 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 condemne 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 off all 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 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 Get a true knowledge of him and of his name 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 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 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 The loue of Christ constraineth vs. Labour then to loue God a little who hath loued vs exceeding much and indeed as 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 If any man loue the world the loue of the Father is not in him And so S. Iames 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 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 would est haue thy loue to Christ encrease See thou frequent the company of the godly Thou must 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 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 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
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 as the brazen serpent was on a pole to be seene of the Israelites who were stung Let vs so speake of him as that the daughters of Ierusalem may fall in loue with him working first vpon the vnderstanding of our people bringing them to a through knowledge of this Christ whom we tender vnto them as an husband for this is requisite in mariage Error personae makes a nullitie And then secondly vpon their affections that they may take liking of him To further which we must speake earnestly and seriously not coldly carelesly vsing the best of our skill with arguments and motiues to winne them to his loue What a shame then is it for a Minister either to be ignorant of this Christ whom he should commend for a husband to the Church for what wise man will speake for a stranger of whom he hath no knowledge Or knowing him yet be dumbe or silent neuer speaking to the Church in his praise and commendations Or if he doth yet then to speake either idly and foolishly as alas too many doe whereby many are discouraged and driuen further off from Christ or else vnfaithfully speaking two words for themselues and one for him desiring to draw disciples rather after them than winne soules to God Oh let not these things my brethren be found in any of vs but seeing we are called to such honour let vs be instant in preaching holy in liuing earnest in perswading carefull in admonishing giuing to Gods people the golden bracelets of Gods truth that so as Iacob returned with many more soules out of Syria into Canaan than he brought so we may goe out of this world with many soules conuerted and wonne by vs to Christs loue into the world to come Let Hearers hence also be exhorted For seeing Ministers are Christs seruants to offer and perswade mariage betwixt the Church and him let them be bid welcome and harkned vnto What maid will not marke and giue good attention when matter of mariage is broken to her especially if the offer be of some great heire nobly borne well descended c. and shee her selfe but meane and of low degree Should shee turne away her eare from harkning to such a motion and say nay to such a personage seeking and suing to her would shee not be iudged and that iustly to be a foolish woman And yet thus it is with vs the Sonne and heire of the great King of heauen sends his Embassadors to treat with vs poore beggars yea worse than beggars concerning mariage and yet good Lord how coy are we we cannot be spoken withall forsooth we be not at leisure And when our leisure serues vs what a deale of wooing needs there A man indeed would thinke it would be but an easie suit and that Gods Ministers should not need to spend much breath before they haue obtained and yet they with all their perswasions and intreaties cannot so farre preuaile with vs as to make vs hearken to it Euery suitor shall haue hearing yea and speeding too before Christ Iesus The Deuill though he comes euer masqu'd and neuer dares shew his face as well knowing if he did appeare in his owne colours no soule could then affect him yet because his promises are great and large as they were to our blessed Sauiour when he offered to ioynture him in many kingdomes if he would loue him and fall downe and worship him is soone heard and answered The World though it be a warped aged and decrepit suitor exceeding old blinde and lame hauing sore eyes bleare and raw with cares swolne leggs diseased with surfets and but a few minutes more to liue all as bad qualities in a suitor as may be yet promising large ioynture good maintenance wealth at will honours and preferments with the like this old dotard speeds And for the Flesh though as S. Iude speaketh it be spotted all ouer like an vncleane Leper or vlcerous Moore yet because it is as it were a homebred childe and pleads more than familiaritie with vs promising all pleasure and content vnto vs as soone speeds as either of the former But as for Christ who is best worthy he hath but a cold suit of it But beloued be more wise giue not oh giue not thy consent to any other saue Christ alone if thou dost thou art vndone for euer The deuill he is large in promises his words drop Nectar but he is a lyer and a murderer and so thou wilt finde him in the end if thou dost trust him And for the world it hath but a weake tenure of all that it possesseth and can assure thee of no other dowry than vanitie and vexation as Solomon witnesseth who proued it if then thou bestowest thy selfe on it be thou assured that in the end thou must be left without being satisfied As for that other suiter the Flesh he is least worthy the hearkning to of any Remember he is an ill wooer that wanteth words they are the cheapest chaffer a man can part withall and therefore no wonder if he doth seeke to insinuate himselfe by promises but passe not for them nay stop your eares against them and in this point be like the Adder which will not heare the charmer charme he neuer so sweetly For be you well assured if you make him your head and lord of all he will soone consume all to your finall vndoing Giue entertainment therefore I beseech you to the Lord of glory For him I am a deputed wooer at this time my suit vnto you is for your loues for Christ my Master For as though God did beseech you through vs we pray you in Christs stead that yee be reconciled vnto God Were he euill-fauoured or deformed then you might haue some cause to refuse to loue him but he is not He is white and ruddie the chiefest amongst ten thousands infinitely fairer than all the sons of men being the brightnesse of the glory of his Father and the expresse image of his person Or were he poore like Lazarus you might haue some reason to dis-affect him but he is not for he is rich and wealthy being the greatest heire that euer was euen heire of all things Or could you alledge that his stocke is meane his birth ignoble it were somewhat but that you cannot for he is King of Kings and Lord of Lords which dignitie is his by birth Or could you obiect against his wisdome it might be some excuse for your refusall but neither can you here except For in him are hid all the treasures of wisdome and of knowledge Seeing then he is the fairest wealthiest noblest and wisest of any other whatsoeuer set thy heart vpon him and loue him vntill thou be sicke of loue for him We see how
of the Church for all of them haue made the Catholique Church to be nothing else but the Romane Church and some of them haue made the Romane Church to be nothing else but the Pope And this is their One But now for Vse This vnitie or onenesse of Gods Vineyard should teach vs all vnitie and concord that professe our selues to be of this Vineyard And as in the naturall bodie there is a perpetuall sympathie betweene all the parts so ought there to be in this bodie mysticall If one member suffer all should suffer with it if one member be had in honour all should reioyce thereat The eye must not say to the hand I haue no need of thee nor the head againe vnto the feet I haue no need of you but euery member ought to be helpfull to its fellow-members willingly yeeld to euery one that which belongeth to them and according to that of S. Peter As euery man hath receiued the gift euen so minister the same one vnto another as good stewards of the manifold grace of God For as the incolumitie of the bodie depends vpon the concord of the parts in the mutuall performance of their duties so the welfare of the Church when we thus shew ourselues to be members one of another And therefore as God hath called vs so let vs walke whether we be Magistrates Ministers or others Art thou a Magistrate Then thou as the head shouldst rule and gouerne wisely woe be to the bodie when the head is phrenzie drunken idle or the like see thou be not so but as the head doth heare and see taste and smell for the good of the inferiour members so shouldst thou in that place wherein God hath set thee Art thou a Minister Then as the Heart thou shouldst be the fountaine of life and vitall spirits doctrine like dew should distill from thy lips Little ioy haue the other members when the heart is sicke or heauy Art thou in meaner place a Tradesman Husbandman or the like then as the foot see thou be sound and seruiceable being ready to goe or runne for the least good that may betide the bodie And that vnitie and loue may the better be continued and maintained let these euils be auoided First Enuie or repining at the gifts of others a sinne too common and yet vnnaturall for doth the foot enuie at the head because it is preferd before it as more honourable Or is it discontented because it is clad in leather when it may be there is a chaine of gold about the necke or a pretious stone vpon the finger Each member is apparelled and decked with such ornaments and vestures as are most seemely for it A garter is vnseemely about the necke and so is a chaine about the leg A foule fault then it must needs be to enuie any in higher place for that credit honour and respect which they haue aboue vs. Secondly arrogancie and highmindednesse for any gift that is in vs aboue our brethren The eie is honoured with that necessary and noble sense of seeing and so is the eare with that worthy and needfull sense of hearing and the nose is preferred before them both in that profitable and vsefull sense of smelling Thus he that taketh place before all in some things must be content to giue place and come behinde others in some things else Let this cause thee to contemne none that are inferiour to thy selfe in shew Thirdly curiosity or busie medling with things belonging not vnto vs. The eie meddles not with hearing nor the eare with seeing nor the foot with either of them both but each member knowes its owne office and that it lookes to So arrogate not to thy selfe any thing out of thy owne calling but containe thy selfe within thy owne bounds and limits If a more should fall into the eie were the foot a fit member to be thrust into the eie to plucke it out No for though the foot be sensible of the trouble yet it leaues the helping of it to the hand It is neither fit nor comely for the people to meddle with the office of Magistrates directing them how to gouerne nor with the calling of Ministers teaching them how to preach And therefore let all take the Apostles counsell and study to be quiet medling with our owne businesse leauing other things to whom they doe concerne For a second vse Is the Church but one Then woe to such as are authors or fautors of any diuision or separation and so breake the vnity of the Church Such sinne grieuously as S. Paul sheweth writing to the Corinthians and auoucheth that such are carnall and walke as men What answer will Brownists and Separatists make to God at the last day Oh they were wicked Magistrates vngodly Ministers c. But if the head ake doth the foot refuse to beare it Or if the eie be blemished doth the rest of the members disdaine it or contemne it or whilest it remaineth in the body refuse to haue fellowship with it and renounce their owne part in the body because of it Me thinks this being well considered must needs conuince them But of these before Hitherto I haue beene in the Proposition of the Parable The prosequution explication or narration of it followeth now to be handled which beginneth at the latter end of the first verse and continueth to the end of the sixth Wherein we haue laid downe to be considered first the Vineyards Plantation in the latter part of the first and in the second verses secondly the Supplantation thereof in the foure next In the first of these we haue two things to intreat of as first of the Vinitors great paines and cost which he bestowed vpon it and secondly of his iust expectation which he made to receiue fruit from it His paines cost and care for this his Vineyards good appeares in six sundry particulars First in the situation of it for it grew 1. vpon a Hill 2. vpon a very fruitfull Hill In an horne of the sonne of oile for so the words are by which Hebraisme is set forth the fatnesse and fruitfulnesse of the place For by an horne is noted strength power and height vsually in Scripture and by oile fatnesse and plenty and by the sonne of oile is meant that which commeth of the oile and is of it A phrase vsuall amongst the Hebrewes And so wee reade of the sonne of daies of the sonne of death of the sonne of plenty and the like By this phrase then is noted thus much that they were excellendy seated both for pleasure and profit and in so fruitfull a place as if it had beene the sonne of oile and borne of it Secondly in the Protection of it for hee fenced and enclosed it in strongly that it might not be wasted nor any way annoied Thirdly in the Elapidation or Cleansing of it casting out the stones and preparing of the soile by purging it from all
yea I will helpe thee yea I will vphold thee c. Thus Gods strength is made perfect in the Churches weaknesse by his power is it sustained on her beloued she is 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 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 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 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 and desire them to pray vnto the Lord that there bee no more mighty thunders and haile c. So Saul in foule weather runnes to Dauid and Ieroboam to the man of God Belteshazzer to Daniel Zedekiah to Ieremiah the foolish 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 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 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 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 edification and feeding of many and minister grace vnto the hearers as the Apostle speaketh 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 bring filled with the fruits of righteousnesse as the Apostle speaketh to the Philippians bringing forth much fruit as our Sauiour testifieth of his Disciples Full of mercy and good workes 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 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 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 as the Apostle speaketh In diuers other 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 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. 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 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 Thus learned Austin as himselfe
preached is an excellent Winepresse for this end This discouers what is in a man and therefore it is compared to an Axe put to the root of the tree because it discouers who are sound and vnsound as the Axe doth For albeit by the eie it is not so soone perceiued what trees are good and what naught for many a one there may be which is strait without hauing a goodly top and faire rinde and yet rotten and hollow within yet when the Axe is brought and laid to the root and it felled then what was before vnknowne is manifestly seene In the same respect it is compared to a Fanne in Christs hand whereby he doth purge his floore Chaffe and Corne good and bad lie together vpon an heape a while but when the Gospell comes it being preached with power and a good conscience it blowes so mightily as with the gust thereof hypocrites are scattered and the faithfulnesse of such as with honest and good hearts embrace it is reuealed and made knowne After the same manner is the Word compared vnto fire which hath a double effect to waste stubble and drosse and to purifie that which is refineable as gold and siluer It enflames some mens hearts with a zealous loue to God and his glory and setteth others on fire to persecute and impugne it And to a Sword with two edges which cutteth both waies and diuides betweene the ioints and the sinewes and the marrow and the bones it doth anatomize the hearts of men and discouer the soundnesse or vnsoundnesse of them And to Light which maketh all things cleare and manifest which before lying in the darke could not be discerned nor discouered Thus we see the nature of the Word which like a Winepresse will make knowne what is within laying open the poison that lurked in the wicked and the grace and goodnesse that lay hid in the bosome of the godly Secondly Crosses and Afflictions wherewith God exerciseth his Church are as Gods Winepresse By these he doth discouer what is in his people that professe his name Thus Moses said he led his people Israel fortie yeares in the Wildernesse For to humble them and proue them to know that is to make knowne what was in their hearts And so God speaking of the remainder of his people whom he did not vtterly cut off in iudgement saith thus I will bring the third part thorow the fire and will refine them as siluer is refined and will try them as gold is tried And S. Peter comforting the faithfull in their afflictions speaketh after this manner Dearely beloued thinke it not strange concerning the fierie triall which is amongst you to proue you as though some strange thing were come vnto you c. And Saint Iames after the same manner calleth afflictions trials and temptations because they serue to trie vs what is in vs and make it knowne And indeed afflictions are blabs and tell-tales as one faith well they will not conceale the truth but make it knowne they presse out of the godly that sap and iuice of grace which is within them yea the more they are pressed the more the liquor of grace distilleth from them the more abundant they are in praier confessior humiliation c. But from the wicked they can presse nothing but noisome stinking putrifaction all they send forth in the day of trouble is railing murmuring and impatiencie Thirdly Discipline or the Spirituall censures of the Church executed against such members of the Church as haue fallen into any scandalous offence the highest degree whereof is Excommunication and debarring from the publike ordinances of God and societie of the faithfull both publike and priuate are as a Winepresse And though it be not absolutely of the essence of the Church no more than the Winepresse is essentiall to the Vineyard yet it cannot well be wanting in the Church no more than a Winepresse can be wanting in a Vineyard By and in the true vse whereof the sinner becomes humbled and reformed Others are terrified and made afraid And the ordinances of God are kept in reuerence The sweet iuice that this ordinance of God wringeth forth S. Paul sheweth in his second Epistle to the Corinthians For behold saith he this selfe-same thing that you sorrowed after a godly sort what carefulnesse it wrought in you yea what clearing of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what reuenge In all things ye haue approued your selues to be cleare in this matter All this may serue to stirre vp euery one to looke that their hearts be vpright and sincere and our graces sound and sauing for God will in time discouer vs. His Wine-presse is for some vse and end we must assuredly be brought vnto the triall first or last he will presse vs to the purpose and then what will become of faire shewes and flourishes The house that is built vpon the sands makes as goodly a shew as any other in a faire Sun-shine day and stands as well while the weather is calme but when the windes arise and the raine beats then it falls and is not able to stand out the triall And the fall of that house is great saith our blessed Sauiour If thou beest not sound at the core thy false-heartednesse will appeare when thou commest vnto the Presse it cannot be hid Haply the word and discipline hath discouered abundance of corruption in thee and caused thee to murmur repine and grudge c. Well assure thy selfe the Wine-presse of affliction will discouer farre more when thou shalt be brought vnto it and how soone we may be tried therewith God only knowes Lesser and lighter afflictions make thee as the raging Sea foming out mire and dirt what then will common afflictions and heauier persecutions which may befall the Church cause thee to doe And yet as S. Paul saith concerning heresies so say I of these they must needs be that the approued may be knowne Wouldst thou then be able to endure the presse Looke well vnto thy inside thy saith must be vnfained thy loue vnfained in deed and truth thy repentance an vnfained renting of the heart and thy wisdome without dissimulation and then thou needest not feare it for as good grapes thou art pressed to be preserued not spoiled A childe or afoole indeed would thinke a goodly cluster of grapes spoyled when it is cast into the presse but a wise man knoweth if it be not cast in it will perish within a few daies If it had not beene so we had wanted the Vine we now haue Thus the pretious liquor distilled from thee shall be kept to refresh the heart both of God and man out of that gratious and sweet iuyce God will glorifie himselfe and comfort others And thus much of these particulars wherein the great care diligence of this Vinitor
receiue Yea such an Antipathie there is betwixt Gods grace and mans bad heart that the more it wrastles with him to bring him to saluation the more he wrastles against it for his owne confusion Hence then we may take notice first of the poisonfull nature of sinne which corrupteth and altereth the nature of all things be they neuer so good so excellent making that hurtfull which in it selfe is healthfull Christ the Word the Sacraments the Creatures yea God himselfe are by it made occasions of euill Yea looke as Gods wisdome and goodnesse can draw good out of the greatest euill as out of mans fall Iudas his treason the Iewes abiection c. So mans sinne can draw euill out of the greatest good and make it hurtfull and pernitious to his soule Should wee not then hate it and abhorre it And secondly of the wretched estate of the sinner who is poisoned by sinne Needs must his condition be fearefull who brings swift damnation on himselfe not only by foule grosse sinnes but euen by the most holy things of God as the wicked doth For as all things worke together for the best vnto them that loue God euen to them that are called of his purpose as witnesseth the Apostle So by a rule of contraries to them who are vnregenerated all things worke together for the worst They corrupt all things they defile all things Their tongues are Adders speares their lips are instruments of guile their hands worke iniquitie and their feet are swift to the shedding of bloud Their wits they abuse to cauill with their wealth to oppresse their strength to steale their friends to bolster them out in all with their knowledge they beguile and deceiue the simple and vnstable soule The Scripture they make a couer for their prophanenesse for when they be espied or reproued they will tell you they doe no more than what they can iustifie by holy warrant Their mariage they abuse for lust their children for couetousnesse the day for open euill and the night for secret shame How neere must their damnation be when euery thing doth further it Euery word euery action yea euery thought doth hasten it Oh! the misery of the wicked who in the top of their happinesse and in the midst of their store and plentie are hastening to death to Hell Againe let this admonish vs not to content our selues with the enioyment of things in themselues good vnlesse we haue a sanctified vse thereof And surely herein many doe delude themselues in thinking all is well and they are the blessed of the Lord in that they haue so many good things and such plenty of Gods good blessings showred downe vpon their Tabernacles when alas as we haue seene many haue as much whose table becomes a snare vnto them and their prosperitie their ruine Doe not then content thy selfe in the simple enioyment of things good vnlesse they be good to thee Better be as poore as Lazarus than with Diues to haue much wealth and haue no grace to vse it Wisdome is good saith wise King Solomon with an inheritance but an inheritance without wisdome is passing hurtfull Lastly learne that the meanes which God affordeth for mans good shall neuer returne in vaine for if they further not mans saluation they will hasten his destruction and confusion If wee will not be the better for his mercies we shall be a great deale worse Some effect will follow thereupon if they produce not sweet grapes they will sowre For as the raine commeth downe and the snow from heauen and returneth not thither but watereth the earth and maketh it bring forth and bud that it may giue seed to the sower and bread vnto the eater So shall my word be that goeth forth out of my mouth it shall not returne vnto me void but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it saith the Lord. The preaching of Gods word and all other of his ordinances is such physicke as will either cure or kill none euer heard the one or vsed the other but was thereby made either much better or much worse they became either more barren or more fruitfull The Word in Scripture is called a two edged sword that cuts both waies it is either a conuerting or a conuincing power A sauour it hath to all either of death or life And looke as fire hath a double operation vpon the seuerall subiects it workes vpon it fires stubble but refines the gold So hath the Word some hearts as we haue heard it enflames with zeale and loue vnto it other hearts it sets on fire to persecute and molest it and the bringers of it At one Sermon Sergius Paulus was conuerted and Elimas obdurated at another Sermon some beleeued and some beleeued not And vpon our Sauiours preaching we may reade how some went backe and walked no more with him but others stuck more fast close vnto him knowing full well that he had the words of eternall life and therefore whither should they goe Thus is it to conuersion if beleeued to confusion if despised How should this stirre vs vp to a zealous preparation before wee come to the house of God Wee returne not to our owne homes as we came from thence but wee are one step neerer to heauen or to hell Oh! what a griefe and heart-breake will it be vnto thee at the last day to see many who haue heard the Word with thee beene of the same Parish vnder the same Ministery sate in the same stoole to be receiued into heauen because they beleeued and repented and thou thy selfe thrust downe to hell for thy infidelitie and hard-heartednesse Looke therfore well about thee and regard the means When Moses threw the Rod out of his hand it became a Serpent but when he laid hold of it and tooke it to him it became that Rod wherewith he wrought those many and mighty miracles Thus if thou castest the word thou hearest from thee looke to finde it as a Serpent that will sting thee to the heart but lay hold of it and take it vp obey it and apply it and thou shalt haue the great worke of thy saluation wrought thereby Before we leaue this verse one thing more I would haue obserued The fruit that it brought forth is said to be wilde fruit The word as was before noted signifieth such a kind of fruit which in smell is most odious and stinking and in taste most loathsome and vnsauourie And this teacheth vs thus much The fruit of disobedience and sinne is a stinking and vnsauourie fruit It is such a fruit as is odious and vnsauoury in Gods nostrils bitter and vnpleasant to his taste Moses in his last song speaking of the wicked and vngodly enemies of the Church saith thus Their vine is of the vine of Sodome and of the fields of Gomorrah their grapes are grapes of
the Deuils sake but the Deuill for sinnes sake And therefore to shut vp all with that exhortation of the Apostle Dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Hitherto we haue intreated of the Vineyards plantation The supplantation of it followes next to be handled which is contained in the 3 4 5 6 verses wherein we haue First the Lords Plea with them vers 3 4. Secondly the Verdict or Iudgement past vpon them vers 5 6. In the Plea we haue first an Appeale made to them vers 3. And secondly an Inditement against them vers 4. In the Appeale diuers circumstances are considerable As 1. The Manner of it which is not in commanding-wise as it might haue beene but by way of intreaty and request I pray you 2. The Matter requested and for which this Appeale was made and that is that they would discerne wisely of the matter and accordingly passe sentence Iudge 3. Who they be which are made Iudges of the cause and they are the men of Iudah and inhabitants of Ierusalem euen the whole multitude 4. The Parties betweene whom the controuersie and variance is and they are God and his Vineyard God being the Plaintiffe and Israel the Defendant And now ô inhabitants of Ierusalem iudge I pray you betwixt me and my Vineyard c. And now or Now therefore These are the words of God himselfe q d. Seeing it is thus that my Vineyard hath so frustrated my hopes therefore now c. O inhabitants And men The words are in the Originall read in the singular not in the plurall number O inhabitant and man By whom some would haue the Lord Iesus to be meant as before was shewed but it is euident that here the Lord appealeth to the Iewes themselues and makes them Iudges in their owne cause referring the matter betweene him and them to their owne consciences And we know it is no rare thing in Scripture to finde one number put for another the plurall for the singular and the singular for the plurall Now the reason why the Lord speaketh to one man as it were rather than to all or to them all as if they were but one may be this because he would haue iudgement not as simply of them all together but particularly of euery one willing euery singular person of Iudah and Ierusalem to commune with their owne hearts and accordingly giue sentence And therefore Tremillius and Iunius with diuers others reade as the Originall hath it Ierusalem Iudah Iudah was the Country Ierusalem was the chiefe Citie in that Country and indeed one of the most famous Cities of the world full of people great amongst the Nations Princesse amongst the Prouinces and in one respect exceeded all other Cities in the world besides for therin was Mount Zion the place of Gods seruice and worship and therefore it was called the Citie of the Lord of Hoasts The Citie of God Iudge To iudge sometimes signifieth to passe an vpright or vnpartiall sentence against any true or false so Christ willeth the Iewes to iudge righteous iudgement and sometimes it is only taken for the vnderstanding and discerning of all things so meaneth the Apostle when he saith Let two or three speake and let the other iudge i. discerne what is spoken This latter some would haue only here meant as if the Lord did not require sentence but only an inspection into the cause But it may rather seeme the Lord requires not only that they should consider and discerne but also that they should speake their minde and giue sentence against such a Vineyard We shall not need to stand longer vpon Interpretation the other words are cleare we come now to Doctrine with the Vses and duties which we are to learne from each of the particulars And first from the Manner of this Appeale I pray you learne that With much meeknesse and mildnesse doth God proceed against sinners When he hath to deale with them he doth not come in furie and rage but in milde and peaceable termes with kinde intreaties He doth not as we see imperiously command them with Sic volo sic jubeo c. but vouchsafeth kindly to request them Iudicate quaeso I pray yee iudge The like was Gods manner of proceeding with Adam after his transgression Adam where art thou Who told thee thou wert naked Hast thou eaten of the tree whereof I told thee thou shouldst not eat In the like manner he comes to Cain Where is thy brother Abel What hast thou done And so our blessed Sauiour how mildly did he deale with him that smote him vniustly If I haue spoken euill beare witnesse of the euill but if well why smitest thou me And what mildnesse and meeknesse did he shew to Iudas when he came to betray him euen at that time calling him friend Friend betrayest thou the Sonne of man with a kisse In that parable of the mariage of the Kings sonne wherein Gods proceeding against wicked and vngodly professors who repent not of sinne neither doe beleeue in Christ is set forth this point may haue further confirmation for to him that hath not on a wedding garment the King saith thus Friend how camest thou in hither c. quietly and peaceably examining and conuincing him And this the Lord doth that he may the sooner and the better bring the sinner to a sight and sense of his sinne and fault and that he might if it were possible be pricked in his heart and be brought to see that it is out of loue which the Lord beareth to him as he is his creature and that he desireth not his death but his repentance that he might liue And certainly this milde and gentle kinde of dealing doth much sooner cause the offender to see his fault than a hastie and passionate proceeding doth or can So that vnworthy guest when he was so friendly dealt withall had nothing to answer but was speechlesse Herein let vs be followers of God as deare children in manifesting this notable fruit of the Spirit when we haue to deale with sinners which hath in it the very pith of loue which when it accompanieth a reprehension or obiurgation it is as that same pretious oile which shall not breake the head Let Ministers here learne how to deale with their hearers intreating exhorting beseeching euen then when they may lawfully command In things of this life see how men are faine to intreat and sue hard for that which is their owne and heart-glad they are if by any such course they can gather vp their debts How glad then may we be if by any earnest perswasion or faire intreatie we can gather vp the debt of obedience which our people owe vnto the Lord I will neuer thinke much to speake faire and friendly so that may follow thereupon And thus the Apostle Paul doth
come vnto his hearers with I beseech you brethren by the mercies of God And We beseech you that you would be reconciled vnto God And againe I Paul my selfe beseech you by the meeknesse and gentlenesse of Christ These are his vsuall exhortations And surely when Ministers speake thus to sinfull men and proceed after this manner with them I beseech thee by the mercies of God I pray thee that thou wouldest leaue thy drunkennesse profanation of Gods Sabbaths swearing c. and be reconciled vnto God it must needs strike deep into their hearts if they be not sealed vp with hardnesse vnbeleefe Let Magistrates hence learne to shew mercy compassion and all tokens testimonies of loue towards malefactors euen then when Iustice is to be executed and punishment inflicted that offenders may see it is not malice but Iustice that inflicteth that punishment vpon them and that it is not their bloud but their good and the good of others which is sought And thus dealt Ioshua with Achan after he was apprehended for that execrable wickednesse which he had committed and whereby all Israel was troubled My sonne saith he I beseech thee giue glory vnto the Lord God of Israel and make confession vnto him and tell me now what thou hast done hide it not from me For want of this Iehu the king of Israel is threatned to be punished For albeit he executed the iudgements of the Lord against the house of Ahab according to Gods command yet doing it with a cruell and reuengefull minde without all pittie and compassion God was displeased and saith he will reuenge the bloud of Iezreel vpon the house of Iehu Let all Christians in generall take out this lesson which the Lord himselfe doth here and elswhere teach vs by his practice and in informing or reforming offending persons let vs vse all moderation and meeknesse endeuouring in the quietest mildest manner to conuince them of their sins In so doing we shall first tread in the steps of God himselfe Secondly giue obedience to Gods commands which require vs to Restore such as are fallen with the Spirit of meeknesse Thirdly manifest we haue the Spirit of God in vs by the fruits whereof this is one Fourthly haue some hope that our reproofes admonitions exhortations c. shall be profitable for if euer we doe good it must be by weight of good Arguments pressed in meeknesse of wisdome with mildnesse of spirit that must be as sugar without which the bitter pils of reproofe will not be swallowed But alas we cannot hit of those steps which our heauenly Father hath trodden in and wherein our blessed Sauiour hath gone before vs. How doth that hastinesse in many of vs Ministers who because we see not present successe of our labours are ready to surcease our pains forgoe all sort with this truth or that Iniunction which S. Paul giueth to Timothie and in him to all other Ministers In meekenesse instruct those that oppose themselues if God peraduenture will giue them repentance to the acknowledging of the truth How doe those bitter iests taunts and reproches cast out against such as are in miserie what though they be euill doers standing at the bar to be iudged and arraigned vsually to be heard in the places of Iustice Iudgement by such as are in place of authoritie come nigh this copy which God hath set How can we see we imitate God like good childrē when hauing to deale with friend or foe we grow hot and boisterous if we be alittle moued Alas for vs oh that we could but remember Gods peaceable proceeding euen with the vessels of his wrath learne more mildnesse But are we to deale thus mildly with all may some demand is there no time when nor no person to whom rigour and seueritie must be shewed Surely much patience and lenitie must be vsed euen vnto the very worst vntill it be despised and wilfully contemned and then if it be cleare no meeknesse will serue to winne men it is high time to vse seueritie toward such who by milde intreaties will not be perswaded And thus our blessed Sauiour though in his first Sermon he pronounceth Blessings yet in his other he denounceth Woes curses against the Scribes and Pharisees when as the former did not worke vpon them Let this teach vs likewise to admire the great goodnesse and vnspeakable mercy of the Lord. Men commonly are intreaters for those things which are profitable to themselues but who is he that is earnest with another to doe that which tends only to the profit of him with whom he dealeth If a man of himselfe cannot see what maketh for his owne good and doe it of his owne accord we thinke him well worthy to smart for his owne folly But here see Gods dealing with vs the sons of men who desireth and intreateth vs to sit in iudgement against our selues and why surely for this end that he might not iudge vs for as the Apostle speaketh If we would iudge our selues we should not be iudged of the Lord so that the profit hereof would be our owne How should our hearts relent how should we be ouercome with this kindnesse of the Lord who so graciously mercifully requesteth intreateth vs for our own welfare And lastly is God so milde euen when he hath to deale with sinners and doth he proceed in such quiet and peaceable termes euen with wicked and vngodly ones then let this stay the hearts of Gods people for assuredly with them he will not be rigorous nor extreme If these fare so well certainly Gods children shall fare farre better Lift vp then thy deiected spirit and cheare vp thy disquieted and perplexed conscience thou poore one who tremblest vnder Gods hand for thy manifold infirmities as the childe doth vnder the rod and be not out of heart or hope The Lord is mercifull and gracious slow to anger and plenteous in mercy who will not alwaies childe neither will he keepe his anger for euermore He beareth patiently with the wicked his slaues his vassals and will he not with thee who art his childe his darling Is it possible that he should be worser towards thee who seekest his face than he is with them who seeke it not at all That cannot be And thus much for the Manner how he maketh his Appeale Now for the Matter or thing it selfe for which he doth Appeale and that is Iudgement Iudge I pray you He doth not say condemne these or iustifie my procedings but iudge aduise take counsell and accordingly passe sentence Thus God is content to submit his courses vnto scanning and to bring his proceedings with the sonnes of men vnto a triall before he proceed to iudgement In the first Chapter of this Prophesie we reade how the Lord doth as it were prouoke the people to a pleading with him Come now and let vs reason
which our blessed Sauiour hath giuen vs wee are taught to acknowledge that kingdome power and glory is Gods And no maruell seeing he alone made all without any helpe Yea he it is that doth preserue and vphold all things that are made and therefore he must needs haue absolute soueraigntie and authoritie ouer all But Sathan is called the God of this world and most obey him How then is God so absolute a Lord Sathan is so called First because he challengeth it to himselfe and not that he is so for The earth is the Lords and the fulnesse thereof the world and they that dwell therein He only vsurps it as he did when he told our blessed Sauiour All the kingdomes of the world he would giue him if he would fall downe and worship him And thus the Deuill is called the God of this world as Absolom was called King by vsurpation Secondly and especially he is called a God because the wicked make him so suffering him to rule ouer them and reigne in them giuing him that honour and worship which indeed belongs to God It is not then Satans power that makes him a God but mans weaknesse in yeelding to his suggestions Neither doth this obedience which most giue him make against what is now taught for we may not measure and esteeme of soueraigntie and authoritie by the obedience or disobedience of subiects but by the right of authoritie which any hath ouer a land or people What if most men should not obey their Prince but his enemie would it follow hereupon that he should not be their Lord but that other whom they serue Nothing lesse So here And againe Satan himselfe is but Gods slaue seruing as an executioner or tormenter of the wicked now we know Princes are as well Lords ouer such as they are ouer the very best Now we come to see what Vses will follow hereupon And first seeing God is absolute Lord ouer all that is or euer was let wicked men be admonished aduisedly to consider from whom they haue had what now they doe enioy and whether they hold their lands and their possessions as we say in Capite All as we see is Gods if wee hold not what we haue from him we are but as theeues robbers vsurpers Tell me then thou worldly wealthy wise one canst thou say of thy lands possessions leases moneys as Iacob did that God hath giuen them thee I feare me nay the bad meanes thou vsedst for the attainment of them will gainsay it God giues what hee giues by lawfull meanes thy courses were sinfull and vnlawfull as lying couzenage oppression vsury extortion or the like whereby these were gotten Whence is it that Trades are called crafts and mysteries but from hence in that more liue by the craft and sinne of their Trades than by the Trade it selfe Hence also is it that men are faine to bee as warie in buying and bargaining with most Tradesmen in these sinfull daies as if they were fallen into the hands of theeues and cut-purses Will not these things witnesse against many at the last day that they haue not lawfully what they haue Will not these sinfull courses conuict thousands of theft before the Lord Yes questionlesse Happy were it for these if they could in time see it and repent thereof and make restitution of what they haue thus vniustly gotten while there is helpe and hope otherwise let such be assured a day will come when as they shall be compelled to restore and say to Satan and the world as Iudas did to the High Priests Take your siluer your gold your wealth againe It is the price of bloud but shall finde no better answer than that they gaue him What is that to vs thou shouldst haue looked to it Secondly is God such an absolute Lord hauing power and domnion ouer all let this serue for our Instruction and teach vs all to shew our alleageance to him in the practise of these duties First in carrying in our hearts a feare and reuerence of his maiestie euen such a feare as doth proceed from loue this God requireth A sonne honoureth his father and a seruant his master If then I be a father where is my honour and if I be a master where is my feare saith the Lord Almighty Secondly by an open profession and acknowledgement that he is our Lord. Euen as seruants by their liuerie make knowne to all men whose they are and whom they serue So doe thou both by words and deeds make knowne to whom thou dost belong and be not ashamed of thy master thou hast no cause He is farre from being a faithfull seruant that can stand by and be dumbe in case his master be dishonoured Thirdly in giuing him absolute and vniuersall obedience cheerefully subiecting our selues in all things and at all times to his commands Here must be no reasoning about no inquiring into his commandements as may be into mens for they must be obeyed in him yea disobeyed for him if they command any thing contrary to his will but he must be obeyed absolutely in all the parts of his will reuealed His sayings must be our doings Ipse dixit must be sufficient Fourthly by acknowledging our selues to be accountable vnto him for all our waies and workes Still remembring the goods we vse are none of ours they are our Lords and we are but stewards who must shortly be called to a reckoning He that spendeth his owne need care the lesse but he that hath a matter of trust committed into his hands and cannot spend but out of anothers stocke had need to looke about him because he must be countable and so enforced to make good whatsoeuer he commeth short in in his reckonings Aske then thy selfe what haue I that I haue not receiued of my Lord and Master Whence had I these gifts of bodie minde health wealth c. but of him And so carry thy selfe in the vsing of these as that thou maist be able to hold vp thy head before the Lord in that day of reckoning And thus we see some particulars wherein we are to testifie our loyalty and obedience Lastly this may be a ground of moderation and meeknesse for all superiours in their dealings with their inferiours and such as are vnder their gouernment seeing as they are Lords ouer others so they haue a Lord aboue them This the Apostle putteth Masters in minde of and on this very ground stirres them vp to iust and equall dealing with their seruants because they also haue a master in heauen As if he should say Beware that you abuse not your authoritie for know that you haue a supreme Lord and Master aboue you as you are aboue these who hath more power ouer you than you haue ouer them and therefore looke vnto your cariage The second attribute giuen to him is Lord of Hoasts The reasons haue beene before rendred and this
a Garden enclosed 73 It stands in need of daily looking to ibid. She is exposed to many dangers 74 She is deare vnto the Lord. 75 93 She is but one 76 99 The more the Church is afflicted the more she flourisheth 78 She is outwardly blacke but inwardly glorious ibid. It is her priuiledge that God is her keeper 89 Why the Deuill seekes to persecute her 93 She may be corrupted with Idolatry 95 Church in England not to be forsaken for some wants 97 Which the Papists make to bee the Catholike Church 99 Her enemies are but weake 245 The miseries of the Church should moue vs to pitty her 265 Christ only deserues our loue 61 Members of the Church receiue the sap of grace from him 76 All that are in the Church are not truly incorporated into Christ 77 Comparisons may lawfully be vsed 82 Company of the godly to be frequented 55 Mans Conscience shall iustifie Gods proceedings 182 The Conscience shal one day be awakned 183 The Cheeks of it not to be neglected 183 198 Contention and discord the beginnings of warre 264 Conuersation of Christians should bee such as that our aduersaries may iustifie it 185 The Creature is become mans Schoolemaster 86 A double vse to be made of them 88 They are a defence for the godly 111 They are Gods hoasts 286 All of them are against the wicked 287 The godly Conquer when they seeme conquered 253 God remembreth mercy in his Corrections 257 D DEath of the godly a forerunner of Iudgement 213 Necessity of Gods Decree no excuse for wickednesse 196 Discipline not wanting in our Church 97 It is not of the essence of the Church 133 Dignity of the godly very great 121 The Deuill hath not power ouer any creature but by Gods 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 The 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 I Dolaters 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 118 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