especiall kinde of fellowship had with him we shall finde what a great desire the godly haue had to such places and what great loue they haue borne to those duties Å¿ Psal 26.8 I haue loued saith Dauid the habitation of thy house and the place where thine honour dwelleth And else-where thus t Psal 27.4 One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple And againe u Psal 84.1 2. How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea euen fainteth for the Courts of the Lord. vers 4. Blessed are they that dwell in thy house A day in thy Courts is better than a thousand vers 10. I had rather be a doore-keeper in the house of my God than to dwell in the Tents of wickednesse The like is his desire after the meanes and exercises of Religion * Psal 119.97 Oh how loue I thy Law it is my meditation all the day x verse 127. I loue thy Commandements aboue gold yea aboue fine gold y Psal 55.17 Euening and morning and at noone will I pray and cry aloud z Psal 119.164 Yea seuen times a day doe I praise thee because of thy righteous iudgements This hath beene the desire of such whose hearts haue beene enflamed with the loue of God after his presence of grace here and as desirous haue they bin after Gods presence of glory hereafter with Paul desiring to bee loosed that hee might bee with Christ a Phil. 1.15 which they count best of all and with the Bride and Spirit in the Reuelation say Come b Reu. 22.17 vers 20. Amer euen so come Lord Iesus Againe out Ioy will make knowne our loue Ioy. For where loue is there ioy will shew it selfe 1. In the Presence or enioyment of the party beloued 2. In his Image or picture 3. In such things as tend to the setting forth of his Honour As loue causeth vs to desire society with the beloued party so it maketh vs to reioyce in it greatly when it is obtained and had euen as a louing wife reioyceth in the company of her Husband aboue the company of any other whatsoeuer so saith the Church c Isay 61.10 I will greatly reioyce in the Lord my soule shall be ioyfull in my God The Apostle Paul calleth Christ his reioycing d 1 Cor. 15.31 By our reioycing which I haue in Christ Iesus Thus do Gods children reioyce in Gods presence yea e Isay 9.3 their ioy before him is according to the ioy in haruest and as men reioyce when they diuide the spoyle As they ioy in his Presence so doe they reioyce in his Image The very picture of a friend whom we entirely loue we esteeme highly of and often solace our selues in the beholding it So f 1 Iohn 5.1 If we loue him that begat we loue him also that is begotten If we loue God it cannot be but we must needs reioyce in the Image of God which appeares in his children consisting in g Ephes 4.24 righteousnesse and true holinesse And thus did Dauid h Psal 16.2 3. My goodnesse extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight Where marke 1. His delight was In the Saints 2. In all the Saints 3. All his delight was in them The mother of Darius as I haue read saluting Hephestion in stead of Alexander who was but Alexanders fauourite blushed and was much ashamed vpon notice of her mistake which Alexander perceiuing bid her not be troubled for said he he is also Alexander Doest thou reioyce in Christ thou must then reioyce in the godly for they also are i 1 Cor. 12.12 Christ And as in the Image so Loue causeth vs to reioyce in euery thing that serueth to the praise or profit of the beloued party So here As 1. generally in the Churches welfare Ierusalem k Psal 137.6 shall be preferred to our chiefest ioy thus the godly in Isayes dayes l Isay 66.10 Reioyce yee with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her all you that mourne for her 2. More particularly The readinesse of the people to doe God seruice will stirre vp Ioy as in Dauids time m 1 Chro. 29.9 The people reioyced for that they offered willingly And in Asa's time n 2 Chro. 15.15 All Iudah reioyced at the oath of the couenant which they had made vnto the Lord for they had sworne saith the text with all their heart So likewise will the conuersion of sinners Thus when the Iewes heard of the conuersion of the Gentiles and that the Holy Ghost was fallen vpon them as vpon themselues at the beginning they glorified God saying o Acts 11.18 Then hath God also vnto the Gentiles granted repentance vnto life It maketh vs likewise to reioyce at our owne well-doing because honour thereby redounds to the name of God so saith Solomon p Pro. 21.15 It is ioy to the iust to doe iudgement And lastly in our owne saluation q Luke 10.20 that our names are written in the booke of life Thus in these and in all things else which tend and so farre forth as they tend to the setting forth of the Almighties praise doth Loue cause vs to reioyce Further Feare our Loue if sound will be discerned by our Feare How afraid are we to offend or any way displease those whom we entirely affect And therefore these two are ioyned together by r Deut. 10.12 Moses as sisters for where one is there is the other True it is that perfect Loue casteth out Feare Å¿ 1 Iohn 4.18 as S. Iohn speaketh but that is meant of a slauish and seruile feare not of this sonne-like and filiall feare for it doth establish it Moses in one verse sheweth both these kindes of feares t Exod. 20.20 Feare not saith he to Israel for God is come to proue you and that his feare may be before your faces that you sinne not He bids them not to feare viz. with that slauish feare and yet chargeth them to feare viz. with this godly and child-like feare By this latter feare then we need not feare to try our loue For without question he that truly loues God is afraid to displease God by committing of the least sinne for feare lest it should make a diuorce betweene him and his God whom his soule loueth Moreouer Loue causeth Sorrow and Griefe Griefe 1. For our beloueds absence 2. For any wrong or iniurie offered vnto him Doe we not see what discontentment beasts which out of naturall instinct loue their young doe shew when they haue lost them And how grieuously doe Parents take the death or
All creatures in their kinde glorifie their Maker Motiues to seeke after Gods glory and employ themselues in the setting forth of his praise h Psal 19.1 The heauens declare the glory of God and the firmament sheweth his handy worke by their admirable structure motions and influence they preach his praise and that 1. All the night and all the day without intermission for i vers 2. one day telleth another and one night certifieth another 2. In euery kinde of language for k vers 3. there is no speech nor language where their voyce is not heard and 3. In euery part of the world in euery Country Citie Towne Village Parish for l vers 4. Their sound is gone out through all the earth and their words to the end of the world Thus m Bellarm. in Psal 19. saith one they be diligent Pastors preaching at all times And learned Pastors as preaching in all tongues And Catholike Pastors preaching in all Townes And the subiect of all their preaching is no other than the glory of God And as the Heauens so doe the Fowles of the Heauens as the n Ier. 8.7 Storke Crane Turtle Swallow And so also the beasts of the field for o Isay 1.3 the Oxe knoweth his owner and the Asse his masters crib as I say sheweth Remember againe how little glory God getteth at the hands of most in the world which I thus make euident Put case the whole world should be diuided into foure parts three of the foure we shall finde to be ouerspread with Turcisme Paganisme c. they not so much as professing the true God in Christ and therefore amongst them God can get no glory but is continually dishonoured by their liues and actions so that there is but a fourth part of the world if that which doth professe him in his Sonne and amongst those though all professe him in word how many are there which denie him by their workes Should we make a subdiuision and againe diuide that fourth and least part into foure parts more we shall finde the least part truly to seeke his honour One part we shall finde are Hereticks who rob him of his glory by their superstition and Idolatrie A second part are Atheists and notorious euill liuers who are so farre from honouring him as that they daily belch out blasphemies against him A third part are Hypocrites and carnall Protestants backsliders and luke-warme Christians who p Isay 29.13 honour him with their lips but haue their hearts farre from him Now there is but a fourth part and hardly that who are sincere and faithfull and if they should not bend themselues with all their might to maintaine and aduance Gods glory it would be trodden vnder foot of all Should not this consideration be a spurre in our sides to make vs forward in this dutie Call to minde the practices of Gods Saints Moses that man of God q Exod. 32.32 preferred it before his own saluation no maruell then if he preferred it before r Heb. 11.24 the honours and treasures of Egypt the like did blessed Paul Å¿ Rom. 9.2 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 t Acts 14.11 that the least part of Gods praise might not cleaue to their fingers but all might be ascribed to the Lord. The 24. Elders u Reuel 4.10 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 * Iohn 12.28 Father saith he glorifie thy name and againe x 8. 49 50. I honour my Father and seeke not my owne glorie And in that sweet praier of his y Iohn 17.4 I haue glorified thee on earth I haue finished the worke which that 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 z Isay 6.3 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 a 1 Sam. 2.30 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 b Numb 20.12 were debarred out of the Land of Promise because they glorified him not at the waters of strife The high-Priesthood c 1 Sam. 2.29 31. 3.13 was remoued from the house of
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 o Matth. 3.16 in the similitude of a Doue descended afterwards vpon his Apostles p Acts 2.3 in the similitude of fire As in some things 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 2. By our speeches For q Mat. 12.34 out of the abundance of the heart the mouth speaketh Experience makes this good r Isay 32.6 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 Nauita de ventis de tauris narrat arator c. 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 Lingua est animi Mercurius 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 Å¿ Psal 119.164 in Dauids heart that fild his mouth with often praises The Spouse in the Canticles she loued much and praised much t Cant. 5.10 My welbeloued is white and ruddy the chiefest often thousands his head is as the most fine 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 u Psal 45.1 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 * Psal 119.46 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 x Herodotus 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 Maledictum silentium quod hic conniuet 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 y Mat. 26.73 Thy speech bewraieth thee 3. By our Actions The third and last way is by our workes and actions Loue is full of operation so shewes Saint Paul z 1 Cor. 13. and hardly can it deny any worke which the party beloued doth enioyne Hence said Daelilah to Sampson a Iudg. 16.15 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 b Iohn 14.15 If you loue mee saith hee keepe my Commandements And againe thus c â—ers 21. Hee that hath my Commandements and keepeth them hee it is that loueth me And elsewhere thus d Cap. 15.14 You are my friends if you doe whatsoeuer I command you Thus Abraham made good his loue e Gen. 12. 22. 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 f 1 Cor. 13.4 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 g Marke 6.23 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 h 2. Chron. 18.3 I am as thou art and my people are as thy people Ionathan loues Dauid as his soule and he will shew it i 1 Sam. 18.3.4 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 k Luke â— 38 she will powre them out and not thinke her haire too good to bee the towell No Spikenard l Iohn 12.3 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 finger 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 m Iames 2.18 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 condâ—mne vs while they are for all purposes except thy glory If they should iustifie vs would not our workes and actions testifie against vs We call thee Lord but where 's thine honour The title onely and no more thou gettest of vs. Or if thou doest it is but the dregs and offall the very worst of all and yet we grudge when wee haue not the best from thee O blessed Sauiour shed abroad thy loue in our hearts that we may loue thee better And this is the first vse which I would haue made of this let our second be for Exhortation that we would Vse 2 loue the Lord yea preferre him in our loue aboue all other welbeloueds Let our Affections be set vpon him and be enflamed towards him Let our tongues be mute to all vanities and eloquent only vnto him and for him who gaue man his tongue and speech and whilest other mens discourses are taken vp about trifles let ours be spent in setting forth his praises Let our Actions bee such as may be pleasing to him and let vs not dare to venture vpon any thing that may offend him And how euer we cannot perfectly yet let vs all pray for grace that we may loue him yet more feruently and lesse fainedly only for himselfe and his mercy For this end vse these helpes Helpes to attaine to the loue of God Get a true knowledge of him and of his name n Psal 9.16 Ignoti nulla cupido For they that know him loue him and as our knowledge is such is our loue The Heathen man obserued that vnknowne things were not desired though in themselues they were neuer so excellent or desirable And what a helpe this is for the attainment of this grace appeares by that speech of the Church vnto her Spouse o Cant. 1.2 Thy name is as ointment powred forth therefore doe the Virgins loue thee His name fame glory and renowne was by many meanes made knowne especially by his Word vnto the world and hence it was the Church did carry such an inward affection and hearty desire to him which she testified by an outward approuing and liking of him Thou then that desirest to loue God see thou get the true and sound knowledge of God labour first for that by vsing all good meanes tending thereunto especially diligent reading and conscionable attending to the preaching of the Word p Iohn 5.39 Search the Scriptures saith our Sauiour for in them ye thinke to haue eternall life and they are they which testifie of me Seriously meditate of Gods loue to thee in Christ before all worlds were and of his rich mercy which he offers thee through Christ Consider what a difference hee hath made betweene thee and many other that are reprobates which onely came from the riches of his loue for by nature thou wert as vile as they as miserable as they a childe of wrath as well as any of them not a haire to choose betweene them and thee Consider of it likewise in other particulars as thou shalt haue occasion and it will worke thy heart to loue him Loue is loues load-stone so sheweth the Apostle q 2 Cor. 5.14 The loue of Christ constraineth vs. Labour then to loue God a little who hath loued vs exceeding much and indeed as r Ser. 83. in Cant. Bernard speaketh we cannot answer God well in any thing but in loue For if he be angry with vs wee may not answer him againe in anger if he iudge vs we may not againe iudge him if he chide vs we must be patient if he command we must obey But in that he loueth we may yea must returne loue for loue for he loueth to be loued Remember often his holy presence and doe not dare to goe whole weekes nor daies nor houres without thinking of him for that will estrange our Affections more and more from him We see how it often happens with new maried couples who though at first they seeme somewhat strange and hardly can affect each one the other yet through daily familiarity and communion they come at length entirely to loue Withdraw your hearts from the loue of the world if you would loue the Lord For the loue of God and it cannot stand together so witnesseth S. Iohn Å¿ 1 Ioh. 2.15 If any man loue the world the loue of the Father is not in him And so S. Iames t Iam. 4.4 The friendship of the world is enmity with God whosoeuer therefore will be the friend of the world is the enemy of God And thus our blessed Sauiour u Matt. 6.24 Yee cannot serue God and Mammon We must therefore either renounce the world or our part in Christ for worldlines and Christianity as we see are two such ends as will neuer meet Thy loue to the world must abate if thou wouldest haue thy loue to Christ encrease See thou frequent the company of the godly Thou must * Cant. 1.8 walke in the steps of the flocke and feed thy kids neere the tents of the shepheards Thou must conuerse with holy Christians who are x Cap. 2.5 sicke of loue and abound in holy affections When those daughters of Ierusalem who at first despised Christ and wondered why the Church should make so much adoe for him had a while conuersed with the Church about him and heard her speake with such affection admiring and extolling him then they also fall in loue with that beloued and offer their seruice to the Church in ioyning with her to seeke him out y Cant. 6.1 Whither is thy beloued gone say they O thou fairest amongst women whither is thy beloued turned aside that we may seeke him with thee Thus holy conference with such as loue Christ is
an excellent meanes to enflame our hearts also with a loue to him The last helpe is Praier For z Iam. 1.17 Euery good and perfect gift commeth from aboue Aske it therefore at Gods hands for a Vers 5. he giueth liberally to all men and vpbraideth no man These are some helps for the attainment of this grace which if we conscionably practise I doubt not but we shall soone finde kindled in our bosomes to our endlesse comfort And that is our second vse A third we now inferre but briefly and that for Vse 3 Consolation of such as loue the Lord esteeming him as their best beloued setting their whole hearts and soules vpon him In so doing they haue performed a worthy worke and such a worke as in the end brings peace Oh the priuileges the superexcellent priuileges that belong to such a one b Iob. 14.21 He that loueth me shall be loued of my Father and I will loue him and manifest my selfe vnto him saith our Sauiour So that we see here is no loue lost Christ will respect them most graciously for euermore and alwaies doe them good Yea euery thing shall further their good and welfare and so saith the Apostle c Rom. 8.28 All things worke together for good to them that loue God Euery thing the least ens and being any thing that can be named or conceiued shall worke thy good thy good of grace here and glory hereafter so that the Deuill in the end shall get nothing by tempting thee to sinne but the greater ouerthrow of his owne kingdome and thou thereby shalt grow the better it shall make thee more humble lowly watchfull carefull c. Thus blow what winde can blow the illest winde shall blow thee good hap what happen may it cannot make thee miserable Thou standest in a Center the Circumference is mercie whatsoeuer commeth to thee be it losse crosse paine sicknesse death it must first come through the circumference of mercy and so taste and relish of mercy before it come at thee or touch thee Oh! what a priuilege is this how excellent how admirable This is thy priuilege who louest God for to thee it is made and to none else besides Can we maruell now at the Apostles words e 1 Cor. 2.9 Eie hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that loue him Many excellent and beautifull obiects hath the eie beheld and the eare hath heard relation made of things farre surpassing those which the eie hath seene but the heart is able to conceiue of things more excellent than either eie hath seene or eare hath heard yet neither eie hath seene nor eare heard nor yet can the heart conceiue saith he the things that God hath prepared for such as are louers of him He hath promised saith S. Iames f Iam. 2.5 a kingdome vnto such and g Cap. 1.12 a crowne of life which they shall receiue Let then the loue-sicke hearts of the godly be cheared vp for God doth not forget their labour and loue but he will recompence it with an euerlasting loue Let it serue likewise to enkindle our loue so that where it is now but in the sparke it may breake out into the flame louing him with all our soule strength and might desiring nothing aboue him equally with him or without him louing him for himselfe and all things else for him And so to end the point and vse with that sweet meditation of Austine h August 4. Confess Blessed is he O Lord who thus loueth thee and his friend in thee and his enemie for thee for onely that man cannot lose any thing which he loueth who loueth nothing but in thee who cannot be lost And thus much for the first reason that is giuen for this Title or Appellation come we now to the second and see whether we can be briefer there In a more particular respect also might the Prophet call the Lord his welbeloued viz. in respect of his office and calling as he was a Prophet to whom the charge of Christs Queene the Church was committed And in regard of this Ministers are called Christs friends according to that saying of S. Iohn i John 3.29 He that hath the Bride is the Bridegroome but the friend of the Bridegroome which standeth and heareth him reioyceth greatly because of the Bridegroomes voyce where by friend he vnderstands himselfe and in himselfe all other Ministers both Prophets and Apostles and that both because they labour to make the mariage betweene the Church and Christ as also endeuour to hold fast the Church vnto Christ being iealous ouer her for his sake lest shee should be seduced Calu. Vrsin Moller Trem. Iun. Taking this as a reason which indeed is the vsuall reason rendred by our Expositors for this Appellation by good consequence it will follow that Ministers are Christs Paranymphs Doctr. Ministers are Christs Paranymphs In a speciall manner they are his friends to wooe the Church and winne the Church vnto himselfe to fit it and prepare it for himselfe So witnesseth the Apostle when he saith k Coloss 1.28 29. We warne euery man and teach euery man in all wisdome that we may present euery man perfect in Christ Iesus whereunto faith he I also labour And writing to the Corinthians he thus speaketh l 2 Cor. 11.2 3. I am iealous ouer you with a godly iealousie for I haue espoused you to one husband that I may present you as a chaste virgin vnto Christ By whose practise we see the Ministers dutie dignitie and office both to fit and prepare the Church for Christ as also to hold fast the Church vnto Christ that shee breake not her mariage-couenant with him I hasten to the Vses for in this I haue promised breuitie Vse 1 Let vs Ministers hence learne our duties And seeing we haue the Church committed to our care and are so farre honoured as to be betrusted with Christs Queene let vs vse all possible meanes that we may deliuer vnto the Bridegroome a pure and chaste virgin When m Gen. 24. Abraham sent his seruant to fetch a wife for his sonne Isaac he brought him godly and beautifull Rebeccah We are the Lords seruants sent to fetch a wife for Iesus Christ the Sonne of God O let vs be as faithfull to God the Father and to Iesus Christ his Sonne as that good seruant was to Abraham and Isaac Let vs doe our message with diligence and execute our charge with faithfulnesse and prayer Let vs speake of Christ and only of Christ making him the scope and subiect of all our preaching And as is the old Embleme of S. Christopher vnder which our ancient Mythologists haue described the good Pastor wade through the sea of this world staying on the staffe of faith and lifting vp Christ aloft to be seene of men n Iohn 3.14 as the brazen
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 pâ—â—â—nzie 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 mote 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 b 1 Thess 4.11 study to be quiet medling with our owne businesse leauing other things to whom they doe concerne Vse 2 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 c 1 Cor. 3.3 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 d 2 Sam. 22 3. Psal 75.4 5. Luk. 1.69 strength power and height vsually in Scripture and by oile e Iob 29.6 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 excellently seated both for pleasure and profit Muscul in loc 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 noisome things Fourthly in the Election or Chusing of choice and noblest Plants such as were of the best kinde to set it with Fiftly in the Fortification and further strengthening it for he built a Tower in the midst thereof for the preseruation of it Sixtly and lastly in the erection and setting vp a Wine-presse in it as being desirous to supply all things that might be vsefull for it So that by all these he testified that his care for its good was very great Before I come to speake of these particulars in generall obserue we God is no way wanting or defectiue in any one point of good husbandry towards his Church and Vineyard Doctr. God is no way wanting in any point of good husbandrie for his Churches good Is any thing wanting in it that he supplies Is any thing hurtfull in it that he remoues Is any violence offered to it that he withstands No husbandman shall so labour his ground as God will doe it And thus doth God speake of himselfe professing his prouident care for the good of it f Isay 27.2 3. In that day
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 d Dan. 4.30 31. vaunted vaine gloriously 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 e Acts 12.22 23. 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 f 1 Cor. 10.11 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 g 1 Sam. 2.30 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 h Rom. 11.36 A loue principium Virg. Eglog 3. 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 them said Iulius Caesar to his son when he saw him to be amongst them that murdered him this pierced deeper into his soule than the swords of all his enemies did or could So the sinnes of such as come neere vnto the Lord in a holy profession of whom he looketh to be sanctified is more grieuous to him than the grosser sinnes of other men To such he will one day say as Caesar to his sonne Art thou one of them What in the habit of a professor and liue like a beast One in shew that loues me and yet a worldling a drunkard or the like On how wilt thou answer it Thou that gloriest in the name of a Professor and yet liuest like a Pagan Vt nemo de nobis malè loqui absque mendacio possit Hier. can God endure it Surely no. See then thou so liuest as that none may speake euill of thee but that all the world may see he lieth Yet further this would be pressed to all callings and conditions Let Magistrates minde this and doe what lyes in them to establish the Churches peace and continuance of the Gospell let godlinesse be countenanced sinne punished and the faithfull be by them incouraged i Deut. 4.6 It shall be their wisdome and glory in the sight of the people thus to doe Let Ministers be carefull in a speciall manner of this Oh! how difficult a thing is it for vs not to lurch away some part of our Masters praise A glorious and comfortable thing it is indeed for a Minister to be able to say that he hath beene Gods instrument to bring one soule to the obedience of Christ yet for him to ayme at his owne vaine-glory euen in gaining of soules to Gods kingdome suits not with that sincere affection which ought to be in him to promote not his owne but the praise glory of him that sent him Let vs then not suffer any part of the repute or honour of any of our labors to rest vpon our own heads but repell it forcibly frō our selues and reflect it carefully vpon the Lord Iesus saying with S. Paul Not I not I but the grace of God in me Yea let euery one of what calling or condition soeuer so carry his course of life as that God may be honoured in all things And here let me bring to minde Ioabs commendable cariage in taking of the Citie Rabbah with which I will conclude the point for when he had fought against it and tooke the Citie of waters that is the waters of the Citie so called by a figure and cut off the conduits Hypallage Praecisis aquae ductibus Ioseph by which his policie he brought the people into such distresse as that they could no way escape he sends this message vnto Dauid k 2 Sam. 12.28 Gather the rest of the people together and encampe against the Citie and take it lest I take the Citie and it be called by my name i. lest it redound to my honour and that victorie be ascribed vnto me Doubtlesse this was his great praise so to order the battell as that his Lord and King might haue the glory of the day and not himselfe Should not we doe thus Are not we more bound to God than Ioab was to Dauid Ought not we more to respect our God than he his King What good thing therefore soeuer we doe or haue giue him the glory of it saying with the Psalmist l Psal 115.1 Not vnto vs O Lord not vnto vs but vnto thy name be the praise Text. Welbeloued We haue before seene whom the Prophet meaneth
absence of their children In humane loue amongst friends it fareth after the same manner as it doth in naturall what a heauy parting was there betweene Ionathan and Dauid u 1 Sam. 20.41 And is not this the nature of religious loue The Spouse hauing lost her welbeloued inquires through the streets as vndone without him * Cant. 5.6 Cap. 3.2.3 Saw yee him whom my soule loueth And so doth euery faithfull soule when through their misbehauiour they cause the Lord for a while to leaue them and withdraw his fauourable presence from them In case of wrong we haue an excellent example in Ionathan how grieuously did he take it that his beloued friend Dauid should be iniured though it were his owne father who offered it For so saith the text x 1 Sam. 20.34 He was grieued for Dauid because his father had done him shame So loue to God causeth a man to take to heart things done against his name and honour be it done either by himselfe or other If by himselfe he goeth out y Matth. 26.75 with Peter and weepeth bitterly and as it is said of the people of God in the day of their repentance drawes water z 1 Sam. 7.6 to powre it out before the Lord. And so was Dauid affected as appeares in that a Psal 51. poenitentiall Psalme which he made vpon occasion of his soule fall into adulterie and murther If by others he laments it heartily with Lot b 2 Pet. 2.8 who dwelling amongst the wicked in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds And thus did Dauid c Psal 119.158 I beheld the transgressors and was grieued because they kept not thy word d Vers 136. Riuers of teares runne downe mine eyes because they keepe not thy law So Ezra who when he heard how the people had sinned and dishonoured God by taking strange wiues vnto them e Ezra 9.3 He rent his garment and his mantle and pluckt the haire from off his head and beard and sate downe astonied Ieremiah likewise when he saw the people would not giue glory to the Lord neither would heare he telleth them f Ier. 13.17 his soule should weepe in secret for their pride and his eye should weepe sore and runne downe with teares for their disobedience And thus did those mourners marked with Gods owne marke for his g Ezek. 9.4 mourne for the abominations committed in Ierusalem whereby they testified the soundnesse of this grace of Loue. As Griefe so Patience Patience in suffering and vndergoing of trouble labour paine will manifest how great our loue is which we beare to God What infinite paines will men that loue the world take for a handfull of it Hunters Hawkers how doe they toyle and moyle yet neuer complaine And why They loue the sport Vbi amor est non est labor sed sapor Bernard ser 85. in Cant. Hard things loue makes easie great paines to it seemes pleasure no taske so hard which loue refuses to gratifie the beloued partie For the loue that Iacob did beare to Rachel h Gen. 29.20 he was content to vndergoe seuen yeares hard seruice and they seemed vnto him but as a few dayes the reason is giuen in the text For the loue he had to her If Shechem will marry Dinah it must be on condition of Circumcision he must first suffer the cutting of his tender flesh though it be as questionlesse it would be very painfull i Gen. 34.19 Now the young man deferred not to doe the thing because he had delight in Iacobs daughter The like patience will be found in vndergoing any paine or trouble for Gods cause if we truly loue him The Apostles depart from the presence of the Councell k Acts 5.40 reioycing that they were counted worthy to suffer shame for the name of Christ Ignatius that blessed Martyr of Christ Iesus thus testified his loue as appeareth l Eccles Hist Euseb li. 3. ca. 36. by his Epistle which he wrote vnto the Church of Rome where he professeth that the more he was exercised with the iniuries of his oppressors the more he was instructed and that he weighed neither visible nor inuisible things for the loue of Christ And addeth further Come fire crosse wilde beasts slaughter tearing of bones dismembring of the parts of my bodie yea let all the torments of the deuill rush vpon me so I may enioy Christ better for me to be a Martyr than a Monarch Ex narratione historica de condem Ioh. Hussi in Concil Const. my Loue is crucified c. And so Iohn Hus who being led forth to the place of execution after he was condemned in the Councell of Constance to be burned hauing a cap of paper set vpon his head in which were painted three deuils of an vgly shape and this inscription added This is an Arch-heretique when he beheld it said very mildly My Lord Iesus Christ who was innocent vouchsafed to weare a sharpe crowne of thornes for me wretched sinner and therefore I will beare this though imposed as a scorne for his names sake And in that truly named Golden Legend m Heb. 11.36 of how many doe we reade who were tryed by mockings scourgings bonds imprisonments who were stoned sawen asunder tempted slaine with the sword who wandered about in sheeps skins and goat skins being destitute afflicted tormented c. Thus Gods seruants whose hearts haue beene inflamed with a loue vnto him haue reioyced in their sufferings and patiently vnderwent the heauiest trials especially when it hath beene for their Sauiours sake taking greater pleasure in their iron fetters than the proudest Courtier doth of his golden chaine It was Hardings inuectiue against our reuerend and pretious Iewell that we Protestants were worse than the very deuils For whereas bread and water and the Crosse could scar them away Princes could be rid of vs by no meanes but fire To whom that excellent Bishop answered that though it pleased his malitious humour to make but a iest of the bloud of Gods Saints yet it was no more ignominie for Lambes to suffer what Christ suffered than it was praise and credit for Wolues to betray him as Iudas did Zeale By our Zeale lastly may our loue be tried For whether it be an intention of loue as some would haue it or a compound of loue and anger as other describe it Certainly it is a spirituall heat wrought in the heart of man by the Holy Ghost improuing this good affection of loue as one of late hath well defined it By this Moses discouered his loue for though hee were the meekest man vpon the earth yet he was not only grieued but wonderfully angry n Exod. 32.19 when he saw God to be dishonoured So Elijah Phineas Samuel Dauid Nehemiah and many others did the like as largely appeareth in their stories And surely if we loued the Lord it could
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 o Acts 20.30 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 p Gen. 32.10 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 Vse 2 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 q Matth. 4.9 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 r Iude 23. 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 Å¿ Iohn 8. 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 t Eccles 1. 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 u Psal 58.4 5. 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 * 2 Cor. 5.20 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 x Cant. 5.9 He is white and ruddie the chiefest amongst ten thousands infinitely fairer than all the sons of men y Heb. 1.3 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 z Heb. 1.2 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 a Reuel 19.16 17.14 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 b Coloss 2.3 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
Philippians Å¿ Iohn 15.5 bringing forth much fruit as our Sauiour testifieth of his Disciples Full of mercy and good workes t Iam. 3.17 18. without partiality and without hypocrisie as Saint Iames saith which fruit of righteousnesse as he further speaketh is sowne in peace of them that make peace Thus they bring forth Grapes in clusters vnited in the bond of peace and loue 2. The Vine beareth Pleasant fruit no fruit more delectable to the taste than is the Grape nor more comfortable to the heart than is the Wine made of the Grape u Iudg. 9.13 Should I leaue my Wine which cheereth God and man saith the Vine to other trees in the Parable And so the fruit of Christians How doe their workes of loue and mercy refresh the bowels of the Saints distressed brethren afflicted How doe their fruits of iustice and equity ease and releeue the oppressed soule How is God glorified * Iohn 15.8 Angels and men reioyced by the fruitfulnesse of these trees of righteousnesse when as the fruit of other trees and plants is but bitter fruit fruit vnto death x Rom. 7.21 as the Apostle speaketh In diuers othet particulars the comparison might be followed but I desire not to be more curious than profitable By this that hath beene said wee cannot but see the aptnesse of the similitude Now to some profitable obseruations And first something may be noted in generall in that the Prophet vseth a Parable or Similitude and that from a Vine or Vineyard a thing earthly and temporall whereby he doth set out the estate and nature of the Church together with Gods care and cost for the welfare of the Church things heauenly and spirituall Doctr. It is lawfull to make resemblances betweene things earthly and heauenly As first It is lawfull to make resemblances and likenesses between corporall and spirituall earthly and heauenly things for our better instruction The Prophets and Apostles and Christ himselfe that chiefe Shepheard of the Sheepe haue vsed thus to teach For proofe reade these places amongst multitudes that might be brought Psal 92.12 Mat. 13.3.24.31.33.44.45.47 Luke 13.6 15. 18. Vse Let Ministers wisely and soberly vse this their libertie in teaching for the edification of their hearers whom if they be of the weaker sort let them not trouble with profound matters which they are not able to vnderstand but let vs be content to vse plaine similitudes and home-bred comparisons fetcht from leauen from the meale-tub or other domesticall businesse knowing therein wee doe no other than Iesus Christ our great Doctor and Master himselfe did We are called Nurses y 1 Thess 2. Now nurses are not ashamed nay they rather delight in it to condescend to the balbutient infancie of their nurcelings And so let vs becomming in this sense Barbarians vnto Barbarians Habeo in abscondito quoddam ossum Sic enim pâ—tuis lequamâ—er Melius est vt reprehendâ—nt nos Grammatici quam non intelligant populi Aug. in Ps 138. Thus learned Austin as himselfe speaketh chose rather to speake barbarously than finely and to vse the barbarous word ossum in his exposition rather than the word os though he allow it in the text and so reads it because though it were not so Grammaticall yet it was the more intelligible word and he desired his peoples profit aboue his owne credit holding it better that the learned should reproue him than that the ignorant should not vnderstand him So then let vs preach not as we are able to speake but as our people are able to heare z Mark 4.33 Iohn 16.12 and as they can beare remembring still that we must rather seeke to make our people schollers than to shew our selues schollers vnto our people Now in vsing of Parables Similitudes Allegories c. See my exposition on the Parable of the Prodigall pag. 13 14. these rules as I haue else-where shewed are to be followed 1. That they be not farre fetcht but fitting for the matter in hand 2. That they be borrowed from things well knowne and easie to be conceiued 3. That we still haue a care of the maiestie of Scripture auoiding all ridiculous and base stuffe 4. That we vse them rather for instructing of life than for prouing any point of faith 5. That we turne not all into Allegories to the destroying of the letter which was Origens fault 6. That they be quickly dispatched and not too much insisted on Let Hearers learne not to despise their Ministers for Vse 2 their plainnesse but if any themselues for their childishnesse who must be thus lisped to Seeke not so much to haue thy eare tickled as thy vnderstanding enlightned The painfull Bee passeth by Roses and Violets and sits vpon Time so shouldst thou rather chuse to feed on plaine and wholsome doctrine though hot and biting than on the quirkes and flowers of mans inuention In a word learne euermore to iudge that Sermon best though plaine whereby thou vnderstandest most And so much for this first point Now heare a second There is no earthly thing which may not be apllied to some speciall vse for our edification in grace Doct. Things earthly should teach vs things heauenly Things earthly may put vs in minde of things heauenly things naturall of spirituall What is there in this world that hath any being but may reade to man a Diuinity Lecture From the highest Angell to the lowest worme all teach vs somewhat The Sun Moone Starres are good Schoolemasters a Psal 8.3 4. When I behold thy Heauens the workes of thy fingers the Moone and the Starres which thou hast ordained What is man say I then that thou art mindfull of him or the sonne of man that thou so visitest him Thus b Psal 19.1 the Heauens preach the glory of God and the Firmament sheweth his handy worke So the Fowles of the Heauens c Ier. 8.7 The Storke knoweth her appointed times the Turtle and the Crane and the Swallow obserue the time of their comming These may teach vs to know the day of our visitation and the iudgement of the Lord. The beasts of the field likewise may instruct vs d Isay 1.2 The Oxe knoweth his owner and the Asse his masters Crib By them may Israel be schooled and learne obedience Yea of the little Ant or Emmet may man be taught prouidence e Pro. 6.6 Goe to the Ant thou sluggard consider her wayes and bee wise which hauing no guide ouerseer or ruler prouideth her meat in the Summer gathereth her food in the haruest And as the creatures so may euery action and ordinary occasion bee applied to good purpose The Husbandman breaking vp his ground teacheth vs the necessity of Repentance calleth vpon vs for the f Ier. 14.4 breaking vp the fallow ground of our hearts His g Mat. 13.3 casting in his seed and sowing of his field sheweth vs the nature of the word
ouer-flowed not her bankes if the clouds with-held their raine if the earth quaked if famine encreased if the sword spoiled if pestilence continued by and by the poore Christians as the sheepe of Christ were cast vnto the Lions They were charged to make priuie conspiracies to deuise secret counsels against the Common-wealth with the murdering of children and eating mans flesh as Eusebius doth record Eccles Hist Thus Nero when he set Rome on fire laid the fault on them And where would the Papists haue laid the gunpowder treason had the blow beene giuen but vpon the Puritans But as the Wolfe in the fable oh that it were but a fable when he sees the Lambe drinking at the poole comes blundring into the water and troubles it then quarrels with the Lambe for troubling the water Sic nocet innocuo nocuus causamque nocendi Quaerit So though Ahab the Wolfe troubles all Israel 1 King 18.17 18. yet Eliah the Lambe shall be accused for it And herein the wicked plaies Athaliahs part who cried out Treason treason when she was the traitor and none else Therefore as Eliah answered the crime obiected and reiected the same backe that it rebounded at him that gaue the charge so doe I. It is not the godly and religious but you irreligious and profane who are the troublers of this Kingdome Vse 2 Hence let all be exhorted to vse all good meanes to their vtmost that true Religion may be established for looke as Sampsons strength lay in his haire so doth the strength of our land consist herein Iudg. 16.19 which if it should be shaued and depriued of which we trust shall neuer be though euery showre were a showre of gold euery stone in the land a pearle euery begger an honorable Senator euery foole as wise as Solomon euery weakling as strong as Sampson yet our wealth honour strength wisdome and glory are gone and we shall sing a dolefull Miserere with k 1 Sam. 4.21 Phineas his wife Ichabod The glory of England is gone for Religion is gone And therefore let euery one both Magistrates and others as they loue their soules their bodies their King their Country their peace and prosperitie pray heartily and pray continually for the establishing of it esteeming it for Gods best friend the Kings best friend the Courts best friend the Cities best friend and the Countries best friend and best friend to vs all Prou. 4.8 Exalt her therefore and she shall promote thee she shall bring thee oh England to honour if thou dost still embrace her The sixt and last particular followes and that is the erection and setting vp of a Winepresse in it for the pressing of the grapes and sauing of the Wine And this saith one shewes what hope the Vinitor conceiued of the fertilitie of his Vineyard as if the Prophet should say He nothing doubting of the fruitfulnesse thereof made a Winepresse therein About which Winepresse our Expositors are very various in their iudgements and yet the opinions of the most of them haue some probable ground amongst all theirs seemeth probablest who vnderstand thereby the Word and discipline But for as much as we haue not here so sure footing as we haue had in the former in that we want Scripture for the seconding such an exposition I will content my selfe with this generall obseruation God hath his Winepresse for the pressing Doct. God hath his Winepresse for the pressing oâ— his Vineyards grapes pruning and discouering of his Vineyards fruit The truth of this I will endeuour to proue by an induction of particulars First the Word preached is an excellent Winepresse for this end This discouers what is in a man and therefore it is compared to an l Matth. 3.10 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 m Vers 12. 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 n Ierem. 23.29 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 o Heb. 4.12 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 p Ephes 5.13 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 q Deut. 8.2 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 r Zach. 13.9 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 Å¿ 1 Pet. 4.12 13. 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 t Iames 1.3 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 saith 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
take notice first of the poisonfull Vse 1 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 m Rom. 8.28 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 Vse 2 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 n Rom. 11.10 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 o Eccles 7.11 Wisdome is good saith wise King Solomon with an inheritance but an inheritance without wisdome is passing hurtfull Vse 3 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 p Esay 55.10 11. 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 q Hebr. 4.12 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 r Act. 13.7 8. Sergius Paulus was conuerted and Elimas obdurated at another Sermon Å¿ Act. 17.4 5. some beleeued and some beleeued not And vpon our Sauiours preaching we may reade how t Iohn 6.66 some went backe and walked no more with him but others stuck more fast close vnto him knowing full well that he had the u Verse 68. 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 * Exod. 4.3 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 x Baaschim Vuas putridas seu foetidas Moller in loc Acerbas ac insuaues Vatab. 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 Doctr. The fruit of disobedience is a wilde and stinking fruit 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
yet let vs not lie still and wallow in vncleannesse For casuall defilements there is hope but for wilfull pollutions there is little How can God dwell or abide with vs if we be swearers drunkards vsurers oppressors or the like Assuredly he neither can nor will for these impieties and such like are more odious to him than any carion is or can be to vs nay the Deuill himselfe is not so hatefull to him as sinne is Non odit peccatū diaboli causa sed diabolum peccati causa for he hates not sinne for the Deuils sake but the Deuill for sinnes sake And therefore to shut vp all with that exhortation of the Apostle n 2 Cor. 7.1 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 Text. Vers 3. betwixt me and my Vineyard c. And now or Now therefore Expos 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 Singulariter loquitur postulans non simpliciter omnes sed vnumquemque Muscul 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 Tremellius and Iunius with diuers others Imò viri Ichudae singuli 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 therein was Mount Zion the place of Gods seruice and worship and therefore it was called the o Psal 48.1 8. 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 p Iohn 7.24 iudge righteous iudgement and sometimes it is only taken for the vnderstanding and discerning of all things so meaneth the Apostle when he saith q 1 Cor. 14.29 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 Doctr. Gods proceedings against sinners is with meeknesse and much mildnesse 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 r Gen. 3.9 11. 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 ſ Gen. 4.9 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 t Iohn 18.23 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 u Matth. 26.50 Friend betrayest thou the Sonne of man with a kisse In that parable of the mariage of the Kings sonne * Matth. 22.11 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 Reason 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 x Matth. 22.12 Herein let vs be followers of God as deare children Vse 1 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 y Psal 141.5 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 z Rom. 12.1 I beseech you brethren by the mercies of God And a 2 Cor. 5.20 We beseech you that you would be reconciled vnto God And againe b 2 Cor. 10.1 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 c Iosu 7.19 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 d Hos 1.4 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 e Gal. 6.1 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 f Cap. 5.23 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 g 2 Tim. 2.29 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 a little 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 Quest 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 Answ 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 h Matth. 5. Blessings yet in his other he denounceth i Matth. 23. 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 Vse 2 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 k 1 Cor. 11.31 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 Vse 3 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
b Matth. 6.13 that kingdome power and glory is Gods Reason And no maruell seeing he alone made all c Coloss 1.16 without any helpe Yea he it is that doth preserue and vphold d Acts 17.24 Reuel 4.11 all things that are made and therefore he must needs haue absolute soueraigntie and authoritie ouer all Obiect But Sathan is called e 2 Cor. 4.4 Resp. 1. 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 f Psal 24.1 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 g Matth. 4.8 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 Vse 1 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 h Gen. 32.10 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 i Math. 27.3 4. 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 Vse 2 Secondly is God such an absolute Lord hauing power and dominion ouer all Particulars wherein we are to shew our obedience to the Lord. 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 k Mal. 1.6 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 l Luke 16.2 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 Vse 3 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 m Ephes 6.9 Coloss 4.1 haue a master in heauen As if he should say Beware that you abuse not your authoriâ—ie for know that you haue a supreme Lord and
permission 246 How he is the God of this world 282 Authors of Diuision in the Church sinne fearefully 102 We must receiue nothing for Doctrine but what is grounded on Scripture 165 Dowry great giuen by Christ to his Spouse 62 Diuersity of gifts giuen by God for the good of the Church 16 E EArthly things afford heauenly instructions 83 Wee may make resemblances betwixt things Earthly and heauenly 82 What Errors make a Church to bee no Church 98 Enuy a sinne vnnaturall 101 The way how to become Excellent 125 The wicked Excuselesse 194 Excommunication a grieuous censure 115 Not to passe for small trifles 116 F FAith is the root of other graces 147 Personality of Faith needfull 149 Families to be purged of prophane persons 119 Famine how grieuous at the destruction of Ierusalem 259 Our owne Faults propounded in anothers person soone espied 6 Nothing to be attributed vnto Fortune 227 Fruit bring forth to God 94 By bearing Fruit we glorifie God 104 142 Such as are Fruitfull shall grow more fruitfull 106 Gods cost on vs should moue to Fruitfulnesse 136 Euery creature is in it kind Fruitfull 138 Fruitfulnesse of a Christian the ground-worke of prosperity 139 If we be Fruitfull there is no Law against vs. 140 It is high time we should bring forth Fruit. 141 We must first be transplanted and set into Christ before we can beare Fruit. 143 Such as are in Christ bring forth Fruit incontinent 144 The properties of good Fruit. 149 G GArison strong about the godly 112 The Godly are runne to in the day of trouble 80 God is the Protector of his people 111 He is the husbandman of his Church 89 God is not the Author of sinne 194 The Godly to bee esteemed aboue others 124 They exceed all others in growth in grace 77 God hath little Glory in the world 34 Gods Glory should be our aime in all our actions 32 The Godly preferre it before their owne saluation 35 By Glorifying God we bring glory to our selues 36 Iudgements fearefull on such as rob God of his Glory 36 We ought to Grow in grace 105 H HOw God Hardens 194 The godly Hated and why 93 Hearers must be carefull what they receiue for Gospell 65 They may not rashly censure their Teachers for some disabilities 271 They must pray for them 272 Hearers must suffer the word of application as well as of doctrine 280 They may not finde fault with their teachers for their plainnesse 83 Heauens are diligent learned and Catholike Pastors 34 Humane testimonies may lawfully be alledged in Sermons 14 God Husbands his people 89 Husbandry a commendable vocation ibid. Submit our selues to Gods Husbandry 91 How to know whether God hath Husbanded the heart 90 Hypocrisie in the end shal be discouered 133 Humility and tendernesse of heart to bee laboured for 145 I IDolaters not to be familiar withall 118 Ignorance no good plea. 86 Impropriations held by an improper title where some obiections answered 304 Ingrossers are oppressors 311 Irreligious persons enemies to King and State 128 Isaiah a noble Prophet and eloquent together with his death 2 He fainted not in his function 3 He was of Christs kindred 9 Iudgements of God diuers waies foretold 212 The way to preuent Gods Iudgements is to Iudge our selues 184 Iustice in our dealings the touchstone of true Religion 298 K KIndred of the godly noble 120 Kingdome weakned by sinne 242 Knowledge of God a meanes to loue God 53 Sinnes against Knowledge fearefull 199 L LAndlords many are oppressors 310 Law-suits are durable 309 No Law against the godly 140 Leaues of profession not enough 146 Loue God before all 53 Christ only deserues our Loue. 61 How our Loue to God may be discouered 42 The way to bring our hearts to Loue the Lord. 53 We may not answer God in any thing except in Loue. 54 Lewd Life of a Professor dishonours God 37 Sinfull Lusts ouershadow the soule 146 God is the absolute Lord ouer all 282 M MAgistrates as the head should gouerne wisely 100 Priuate persons may not meddle with the office of Magistrates 101 Magistrates should back the Ministers of the Word with the vse of the temporall sword 116 Meeknesse to be shewed in our dealing with sinners 175 Sinnes against the Meanes fearefull 197 The more Meanes the more obedience doth God expect 270 To contemne the Meanes grieues the Lord. 200 No Meanes can reclaime the wicked 201 Meanes contemned causeth the Lord to depriue vs of them 267 Meanes to bring our hearts to loue God 53 Meanes to make vs fruitfull 143 It is fearefull to make our selues Merry with others sinnes 202 Ministers are builders stewards 279 Wherein they must shew themselues faithfull ibid. They must bee painfull in their function 109 They must wooe for Christ 58 They must deliuer nothing but by warrant from God 64 They must attend their callings 67 They should be well prouided for 68 They are the subordinate Husbandmen of the Church 89 Idle Ministers like Harlots 108 Ministers must seeke to God for ability to discharge their function 273 They may not be discouraged so as to surcease their paines 11 Their life is a spirituall piscation 11 They are not to bee blamed though they sometimes alter their method 13 They serue the greatest Master and are imploied in the greatest worke and shall haue the greatest wages 18 Motiues to fruitfulnesse 138 Motiues to singing 28 Motiues to seeke after Gods glory 33 N A Good Name how to get 125 Good Names profit not without grace 292 They should be a spur to goodnesse ibid. Vnder a holy Name to lead an vnholy life is a kind of sacriledge 293 Negatiue diuinitie not enough 159 No goodnesse comes from Nature 289 O OBedience is to be giuen to all Gods precepts 156 Particulars wherein wee are to shew our Obedience vnto God 284 Omission of good duties damnable 159 Oppression a sinne against Race Grace and Place 301 Oppressors how heretofore punished 314 God heares the grones of the Oppressed 315 P PArents to giue thankes at meat and not their children for them 151 Good Parents may haue lewd children 288 Their duties towards their children 290 Parents are not too rashly to be censured for the loose cariage of children 291 Wicked Parents disgrace their children 294 Papists their positions dissolue all bands of humane fellowship 117 Their practises agreeable to their positions 118 Their bloudy crueltie 255 A fearefull sinne to abuse Gods Patience 220 Gods Patience should teach vs Patience 222 Our Peace so long enioyed a great blessing 262 Our workes are to be brought to Perfection 154 Perseuerance in good needfull 157 Presence of God still to be remembred 54 Gods Proceedings are all iust 180 No Priuiledge will be are vs out if we take libertie to sinne 189 235 Priuiledges of those who loue God 56 Poesie is a commendable Art 23 Professors outward cariage if holy doth much good 80 The lewd life of a Professor doth highly dishonour
sicke of loue for him We see how many in this world marry some only for beauties sake many againe for riches sake other some for Nobilitie and Gentry sake and not a few for wisdomes sake but where all these meet it is iudged a match vnmatchable Why see all these are abundantly in him and therefore seeke no further for thou wilt assuredly speed worse Standst thou vpon dowry Alas Thou hast little cause for what bringest thou but sinne and beggery And yet he will enstate thee into a kingdome of incomprehensible glory Ahashuerosh promises Esther halfe his kingdome but Christs performances outstrip his promises hee giues his a whole one c Psal 45.15 With ioy and gladnesse shall they be brought they shall enter into the Kings Palace saith the Psalmist speaking of the Church Christs spouse He hath a glorious house a Citie of gold to entertaine thee the foundations of whose wall are garnished with pretious stones S. Iohn in his d Reuel 21. Reuelation sets downe a full description of it who so will let him reade it and regard it though it passeth the measures of Geometrie to measure it the skill of Logicke to define it and the eloquence of Rhetoricke to expresse it But thus conceiue If the house of this world be so excellent as that it deserues to be so esteemed by vs wherein God lets his enemies dwell and if the lowest pauement of that heauenly mansion be so gloriously bespangled with the Sunne Moone and twinckling Starres as we see it is what then is the Mansion it selfe how glorious must the sides and seeling of that eternall Tabernacle be which God hath sequestred for himselfe and Spouse These things being well considered I hope thou wilt forbeare to set thy loue vpon any other Suiter and now at length suffer thy selfe to be wrought vpon by our Ministerie not to gainesay that we with all speed and haste as Abrahams seruant did may returne againe to him that sent vs. And thus much for the Appellation which I could not passe ouer without some vsefull obseruation His warrant is next to be considered which he brings for the publishing of this his Song and is implied in these words Of my beloued i. Text. The song which his beloued put into his mouth and which he had in charge from him to publish for albeit Isay was the Author instrumentall and Pen-man of it yet God was the Author principall We see then he set it forth Cum gratia priuilegio Regiae Maiestatis And hence let Ministers learne Doctr. Ministers are to deliuer nothing for Doctrine but what they haue warrant for the deliuery of To deliuer nothing for Doctrine but what they are able to shew warrant and commission for the deliuery of Good warrant we must haue for what wee teach our people whether it tend to the enforming of their iudgements or rectifying of their affections and be able to shew that we deliuer nothing but what we haue receiued in charge from God to deliuer It was the vsuall manner of the Prophets preaching vnto the people to prefixe before their message these and such like prefaces e Ezek. 2.4 Hos 4.1 Ioel 1.1 alibi Thus saith the Lord Heare the Word of the Lord The Word of the Lord which came c. Whereby they shewed they had authority from God And thus doth Saint Paul ground his Doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23. I haue receiued of the Lord saith he that which I also haue deliuered vnto you And againe elsewhere thus g 1 Cor. 15.3 First of all I deliuered vnto you that which I receiued c. This the Lord himselfe enioynes his seruants h Ier. 1.7 Thou shalt goe to all that I will send thee and whatsoeuer I command thee thou shalt speake said the Lord to Ieremiah And to Ezechiel was this charge giuen i Ezek. 3.17 Thou shalt heare the Word at my mouth and giue them warning from mee So likewise when our Sauiour sent out his Apostles into the world to teach all Nations he willeth that they should k Mat. 28.20 teach them to obserue all things whatsoeuer saith hee I haue commanded you Yea our blessed Sauiour himselfe professeth l Ioh. 7.16 8.28 My Doctrine is not mine but his that sent me And againe The things that I haue heard of him those speake I to the world And the reason of this is good viz. Reason that the faith of our hearers should not bee in the wisdome of men but in the power of God which reason the Apostle himselfe renders m 1 Cor. 2.4 5. why he came not with excellency of speech nor entising words of mans wisdome but in demonstration of spirit and power Vse 1 The vse is two-fold First it concernes vs Ministers that we be carefull of our Doctrine and see that it be warrantable sound and good not ours but Gods The Lawyer saith one beginnes with Reason and so descends to common Experience and Authority The Physitian he beginnes with Experience and so comes to Reason and Authority But wee Diuines must beginne with Authority and so proceede to Reason and Experience We are Christs Embassadors and in his stead saith the Apostle n 2. Cor. 5.20 Now wee know an Embassador is to speake nothing but what is giuen him in Commission He may not adde nor alter chop and change inuent or deuise any thing of his owne No way is hee to depart from what is giuen in charge but he must be found faithfull in the execution of his office and so see we be Beware wee oh beware wee of propounding any such Doctrine as tendeth either to the infecting of the iudgement with error or tainting the life with vncleannesse Take heed how wee dare to broach any new conceit or vnnecessary quiddite fitter to breed iangling than godly edifying still remembring that it is the conuiction of the conscience the information of the vnderstanding the resolution of the iudgement the gaining of the affections the redresse of the life that should be our aime in dispensing of the Word Now as for trickes and crankles Grammaticall and Rhetoricall descant ends of gold and siluer what helpe they to this businesse Aarons bels must bee golden bels not brasse nor copper nor any such like metall but pure gold Doctrines proceeding from our owne braine coyned on the Anuill of our owne inuentions are not Cum gratia priuilegio Gods pure truth must be dispensed and all the truth and nothing but the truth So helpe vs God Secondly this neerely concernes all Hearers that Vse 2 they receiue nothing into their heads and hearts but what they find Seene and allowed and published by Authority To the Law and to the Testimony o Isay 8.20 said the Oracle of God of old If they speake not according to this Word it is because there is no light in them This is the touch by