The Wild Vine, Text (1 of 7)

The Wild Vine · Text (1 of 7)

p. 1A Strange Vineyard in PALAESTINA, IN An expoſition of Iſaiahs parabolicall Song of the Beloued, diſcouered: To which Gods Vineyard in this our Land is Paralleld.

ISAIAH 5.1.8.

Now will I ſing to my well-beloued a Song of my beloued touching his Vineyard.Text.

IT was a practice vſuall with the Prophets in former times,Calu. in praeſat. ad hunc lib. after that they had propheſied to the people, toaaIſai. 8.1.2. & 30.8. Hab. 2.2.Isa 8:1Isa 8:2Isa 30:8Hab 2:2 gather a compendious ſumme of what they had taught, and affixe it to the gate of the Temple, that the propheſie might be the better viewed and learned of all; and after it had there remained for certaine daies, it was then taken downe and put into the p. 2treaſurie of the Temple, that the memory thereof might continue for euer. And thus by Gods ſpeciall prouidence it came to paſſe, that (if not all, yet) moſt of the bookes of the Prophets were gathered, and preſerued, and now as rich treaſures are enioyed by vsus: wherein we hauehave the Sermons of the holy Prophets not ſo largely penned as they were preached,Muſcul. in Iſai. but only ſuch generall heads collected as were by them deliuered. Now as before in the former Chapters, ſo heere in this we hauehave ſome ſuch Sermon notes, preached by an excellent and incomparable Prophet, by name Iſaiah: A man of noble birth, and of as noble a ſpirit; trace him and you ſhall ſtill finde him like his noble ſelfe, pithy, powerfull, and (as Saint Paul witneſſeth)bbRom. 10.20.Rom 10:20 very bold in deliuering of his meſſage, fearing no cruelty nor danger, albeit for his boldneſſe he loſt his life, being by the commandement of Manaſſes ſawne aſunder with a woodden ſaw,Hierom. lib. 15. in Iſai. in fine. if Hiſtorie ſpeakes true.

He was a Courtier and a Maſter of ſpeech, being (ſaith one of the AntientccHierom. epiſt. ad Paulinum.) the eloquenteſt Prophet for Hebrew in the Old Teſtament, as Saint Paul was the eleganteſt Apoſtle for Greeke in the New: To whoſe elegancies the rowlings of Demoſthenes doe no more anſwer than that confuſed noiſe of waters, doth to that ſweet noiſe of Harpes ſpoken of in Saint Iohns ReuelationddReuel. 14.2. …ulling. Praef. in Iſai.Rev 14:2. In all his writings he rather ſeemeth to be an Euangeliſt than a Prophet, moſt liuely deſcribing and ſetting forth the Natiuitie, Preaching, Perſecution, Apprehenſion, Death, Reſurrection, Aſcenſion, yea, and latter comming to Iudgement of our Lord and Sauiour Ieſus Chriſt: ſo that no Euangeliſt ſeemes to goe beyond him. His Auditorie was Iudah and Ieruſalem, a ſtubborne and diſobedient people; more brutiſh than the Oxe and AſſeeeCap. 1.18.: whoſe ſinnes were crimſon, receiuing a double dye, or admitting a two-fold aggrauation, one from Gods vnutterable kindneſſe vntounto them, in nouriſhing, bringing of them vp, and chooſing them p. 3for his: The other from the qualitie and multitude of their tranſgreſſions againſt him, whoſe ſinnes were for number many; for nature heauie.

To theſe is Iſaiah (Gods Health) Etym. nom. Prophet.ſent that he might heale their ſickneſſe; with theſe he deales, and firſt diſcouers their diſeaſe, and then labours for their recouerie: He proues that theyffCap. 1. Verſ. 4. are a ſinfull nation, a people full of iniquitie, a ſeede of euill doers, corrupt children, whoſe whole head was ſicke, and whole heart heauie; ſo that from the ſole of the foot to the crowne of the head, there was no ſoundneſſe, but wounds, and bruiſes, and putrifying ſores, &c. And that of a faithfull citie it was now become a harlot, whoſe ſiluer was become droſſe, and wine mixt with water, &c. For all which, Gods anger was conceiued againſt them, and yet withall he ſignifies his mercy, if it were receiued by them; vſing his beſt Oratorie, in Inuiting thoſe that did rebell, Inciting thoſe that did neglect, haſtening thoſe that did linger, and recalling thoſe that did wander, to ſue out their pardons and make peace with their Maker: And thus he ſpends the foure fore-going Chapters. All which to hauehave heard this Orator himſelfe preſſe in his owne words and with his owne affections, whoſe bowels would not hauehave yerned and heart melted within their breaſts? And yet ah Lord! what heare I? Iſrael is not gatheredggEſay 53.1.Isa 53:1, thy ſeruants report is not beleeued, euen Iſaiah himſelfe labours in vaine, and ſpends his ſtrength for noughthhCap. 49.4.: no better fared it with him in his miniſterie, than it fareth with vsus the Miniſters of thy Goſpell: Scarce a tenth is gathered. And yet we cannot wonder that it fareth ſo with vsus: For can we (who are but rude in ſpeech, and of a ſlow tongue) hope for that which ſo rare a Rhetorician found not? little or no fruit could he ſee of all his trauels; and yet he doth not faint, but with an inuincible conſtancy goes on in performing his propheticall function.

Oh! how ſorts the humour of many with this his p. 4practiſe? ſuch is the impatiencie of our hearts, that except we ſee preſent reformation in thoſe we hauehave to deale withall, we are ready with Ieremiah iiIer. 20.….Jer 20to reſolue to ſpeake no more in the name of God. It is noted as his blemiſh, and the word of God giues him no reſt vntill he had altered his reſolution.

But what courſe wilt thou now take, oh thou man of God with this obdurate people? Their hearts are fully ſet in them to doe euill; they will not obey: nay, which is worſe, they will not heare thee: would they liſten to thy Sermons, there were ſome hope they might be wrought vponupon: but turning away the eare, what hope is left? Tell vsus then, oh noble Prophet, what wilt thou doe? let vsus be ſo bold with thee as to aske the queſtion; and be ſo fauourable as to acquaint vsus with thy purpoſe.

Text. Verſ. 1.Now will I ſing to my well-beloued a ſong of my beloued touching his vineyard, &c. q. d. I ſee indeed they lightly ſet by my ordinary Sermons: and therefore I purpoſe to leaue my accuſtomed manner of propheſying, and fall to ſinging, being vntounto them rather as a Poet kkEzek. 33.32.Ezek 33:32, than as a Prophet, that ſo by their owne delights they may be allured.Obſer. Thus God ſeekes to draw vsus to himſelfe with thoſe baits which are ſomewhat agreeable to our pallat, he doth compoſe himſelfe to our diſpoſition; and euen as face anſwereth face in a glaſſe, ſo doth he apply himſelfe to fit the humors of mortall men. Doe the Sages louelove ſtarres, and dreames?llMatth. 2.Matt 2 a bright ſhining ſtarre and a dreame ſhall inſtruct them in the truth of God, and direct them vntounto Chriſt. Doth Saint Peter louelove fiſhing?mmLuke 5.Luke 5 he ſhall be wonne by a great draught of fiſhes. Doth Auguſtine louelove eloquence? Ambroſe by his eloquence ſhall catch him at a Sermon. What is it that can win vsus? which way ſoeuer our deſires ſtand (that is not ſinfull) God doth in his word allure vsus: The beſt things in earth and heauen are made our bait: Let vsus yeeld our ſelues therefore to be caught, for with theſe p. 5doth the Lord ſeeke vsus, not for any need that he hath of vsus, but for our owne ſaluation.

In which Song we hauehave a Parable propoſed of a fruitleſſe Vineyard, which after great care and coſt of the painfull Husbandman beſtowed on it, is left deſolate and forſaken for its barrenneſſe.

The Argument of it ſeemeth not to differ from that of the fore-going Chapters; here being nothing ſaid,Argument of the Song. that for ſubſtance was not before taught:Luther. The difference that is, is only in circumſtance, the ſtile and method only being altered and changed.

The Scope and drift of the Prophet is,The ſcope is three-fold. firſt to get audience and attention: And therefore he chooſeth to deliuer his meſſage in the ſweetneſſe of verſe, rather 1than in proſe, that ſo the eare hauing that which delighted it, might without tediouſneſſe liſten to that which was taught, which being liſtened vntounto, might the better and more kindlier worke vponupon them. And queſtionleſſe, by this courſe he got him hearers; for many would flocke to heare him ſing, who would not ſtep ouer the threſhold to heare him in his wonted veine.

Secondly, that they might the ſooner learne, and better 2retaine what he did teach them: For Verſe being compoſed of certaine Muſicall proportions, both in the number and meaſure of feet and ſyllables, are ſooner and with greater delight learned; and once being learned, are longer retained; as by experience we finde, that our common people hauehave many vnwritten ſongs, which are older than their great Grand-fathers Father, thoſe they learnt being children, and neuer forget againe vntill their death; yea by this meanes, the remembrance of ſome things hauehave beene kept from many ages paſt, which both Hiſtorie and Tradition had elſe for euer left neglected and forgotten.

Thirdly, that he might bring them to a ſight of their 3ingratitude, and draw from them an impartiall ſentence againſt themſelues: For looke as it is with the eie which p. 6both ſeeth and correcteth all other things ſaue it ſelfe; ſo is it with the ſinner, when his owne caſe is propoſed to him, not as his owne, but in the perſon of another, he will ſoone ſee the fault and paſſe a iuſt ſentence on it, but elſe it cannot be eſpied. Whilesnn2 Sam. 12.2 Sam 12 wiſe Nathan was querulouſly diſcourſing of the cruell rich man, that had forcibly taken away the only Lambe of his poore neighbour, how willingly doth Dauid liſten to the ſtorie, and how ſharply (euen aboue law) doth he cenſure the fact?ooVerſ. 5. As the Lord liueth, the man that hath done this thing ſhall ſurely die. See how ſeuere Iuſticers we can be to our very owne crimes in others perſons? Had he knowne on whom the ſentence would hauehave light, it ſhould not hauehave beene ſo heauie; but now he is ſelfe-condemned. The like was our Sauiours practiſe with the Scribes and Phariſes, in propoundingppMatth. 21.Matt 21 that Parable of perfidious Husbandmen, who beat the Seruants that were ſent to receiue the fruits of the Vineyard, and ſlew the heire; and not without the like ſucceſſe: For beingqqVerſ. 40. asked what the Lord of the Vineyard would doe to ſuch; they anſwer,41. He will cruelly deſtroy them, and let out the Vineyard to others. 43.Then Chriſt infers, Therefore I ſay vntounto you, the Kingdome of God ſhall be taken from you, and giuen to a Nation that will bring forth the fruits thereof. And this is the reaſon why our Prophet doth not only ſing, but ſings a Parabolicall ſong, propounding the truth in ſuch an obſcure manner, vnderunder a continued ſimilitude or allegorie; like ſome expert Phyſitian, who ſo cunningly wraps vp his pils and conueyes his doſe, that it begins to worke ere it be taſted.

And ſurely, there is no one thing, wherein is more vſe of wiſdome than in the due contriuing of a reprehenſion, which in a diſcreet deliuery, helps the diſeaſe; in an vnwiſe, deſtroies nature.

Diuiſion.In which Song conſider we: Firſt, the Prooem or Preface to it, verſe 1.

Secondly, the Poem it ſelfe, or body of it, verſe 1.8.

p. 7The Prooem in theſe words, Now will I ſing to my well-beloued a ſong of my beloued touching his Vineyard: wherein, theſe particulars are obſeruable:

Firſt, the Inditer or Author Inſtrumentall, intimated in this particle [I.]

Secondly, the kinde of Treatiſe indited [A Song.]

Thirdly, the manner of the Prophets publiſhing and deliuering it [Will ſing.]

Fourthly, the Dedication of it [To his well-beloued.]

Fifthly, the warrant and authoritie for the publiſhing of it [Of my well-beloued.]

Sixtly, the Subiect matter thereof [Touching his Vineyard.]

Theſe in the Prooem. As for the Poem, we will then limb and branch it forth, when we come to the handling of it. Let vsus now goe to the ſickle of the Sanctuary, and there weigh thoſe words which we hauehave already numbred.

Now] Some reade it Goe to, or Goe to yet: Expoſition. Muſcul. Moller.As if the Prophet ſhould ſtirre vp himſelfe to ſing; and like the watchfull Cocke, firſt clap his wings to awake himſelfe, before he crowes to awaken others. Others reade it as we hauehave it Now, or Now I pray; hereby ſtirring vp his people to attention; which reading is the beſt: for the Hebrew particle Na noteth the motion of the minde to perſwade or intreat.

Will I ſing] id eſt, I will lift vp my voice and make a melodious ſound, modulating and ſinging the Song I hauehave compoſed.

To my well-beloued] id eſt, To the grace or praiſe of his well-beloued, or (as ſome) in his defence.Calu. & Vrſin. in loc.

Well-beloued] Some there are who would hauehave Gods Iſrael to be meant hereby: He ſo terming them in regard of the great louelove he bare towards them, and great care he had ouer them, they being dearely beloued of him: But the Prophet explaineth his owne meaning, when he ſaith, My well-beloued hath a Vineyard. Now p. 8the Vineyard of the Lord of Hoaſts, is the houſe of Iſrael, verſ. 7. By well-beloued then he vnderſtandeth, not the people of God, but God himſelfe. And he cals him ſo in a two-fold reſpect.

1More Generally; as he himſelfe was a member of the Church, and in the behalfe of it, and thus ſaid Solomon, rrCant. 2.13. & 6.3. 7.10.Song 2:13Song 6:3Song 6:7Song 6:10My well-beloued is mine, and I am his.

2Or more Specially; as he was a Prophet, and ſo one of the Bridegroomes friends, to whom the charge of the Church was committed; according to that of Saint Iohn, ſſIohn 3.29.John 3:29He that hath the Bride is the Bridegroome: but the friend of the Bridegroome which ſtandeth and heareth him, reioyceth greatly becauſe of the Bridegroomes voice.

A Song] Three kindes of Songs were in vſe eſpecially amongſt the Iewes:Mizmor, Tehillah, Shir. Some they called Pſalmes; otherſome Hymnes; and another ſort they had which they called Songs or Odes: All which kindes Saint Paul mentioneth, when he willeth vsus to ſpeake to our ſelues with Pſalmes, and Hymnes, and Spirituall SongsttEpheſ. 5.19. Coloſſ. 3.16.Eph 5:19Col 3:16. The firſt of theſe were ſuch as were artificially framed in a certaine full number of words and meaſure, as the originall word noteth; it comming of a worduuZamar. which ſignifieth to prune or cut off ſuperfluous twigs: and containeth in it holy matter, of what argument ſoeuer: whether Precatorie; Praiers for benefits to be receiued: or Deprecatorie; Petitions againſt aduerſities: or Conſolatorie; Matter of comfort and conſolation. Theſe were wont to be ſung both with Inſtrument and voice.

The ſecond ſort, were ſpeciall ſongs of praiſe and thankſgiuing, and come of a word**Halal. which ſignifieth the lifting vp or exaltation of the voice, in extolling and magnifying either the worthy perſon or his noble action; and theſe are properly thoſe that ſet forth the Almighties praiſe:Hymnus Pſalmo ſanctior. Chryſ. in Coloſ. 4. Hom. 9.Col 4 therefore ſaith Chryſoſtome; A Hymne is more diuine than a Pſalme. Theſe were wont to be ſung either with the Inſtrument, or without.

The third kinde contained in them doctrine of the p. 9chiefe good, or mans eternall felicitie, with other ſuch like Spirituall matter, and were artificially made, and after a more maieſticall forme than ordinary. Theſe were ſung only with the voice, without any Inſtrument.

A learned writerxxZanch. in Coloſ. cap. 3. verſ. 16.Col 3:16 ſheweth diuers other differences, and diſtinctions giuen of theſe by diuers of the Ancients: but that I hauehave named, is the moſt receiued. Let this ſuffice, there were and are varietie, and all allowable by the Lord.

As for this Song of our ProphetyyCalu. in loc., it is of this latter kinde, and was moſt artificially compoſed, and ſet out with the moſt exquiſite skill that might be. It is of the like nature and kinde with that of Solomons, Oecolamp.which is called the Song of Songs: For here the great louelove of God towards his Church, with the fruit of that his louelove is ſet forth vntounto vsus. In this indeed they differ (as ſome hauehave well obſerued) that is Comicall, but this is Tragicall; for though our Prophet beginneth merrily, yet he endeth heauily.

Of my beloued] D…dho.Here the Prophet vſeth the ſame word that he did before, though with ſome little alteration: and ſomezzMoller. & Hector. Pint. in loc. tranſlate it Vncle; others Couzen; (For ſo it ſignifieth as well as friend or beloued) and would by it note out the Meſſiah, and his humanitie in a ſpeciall manner: For Iſaiah deſcended from Dauid, and ſo was of Chriſts kindred; in which regard (ſay they) he calleth him his Vncle or his Couzen. But this expoſition is reiected by other of the learnedaaCaluin. Vrſin. as conſtrained: And they take the word here vſed to be the ſame in ſignification with the former, holding the addition to be but a garniſhing of the Prophets ſpeech, which liberty Poets hauehave aboue other writers, to the end that by the rime and running of the verſe, the Memorie might be the better helped, and the Vnderſtanding quickned.

Now, in that he ſaith it was [Of] his beloued, he hereby noteth out his Warrant and Authoritie. It p. 10was the Song which his Beloued put into his mouth, and which he had in charge from him to publiſh. It was of him and from him, as well as for him.

Touching his Vineyard] Some reade it, to his Vineyard; others, for his Vineyard. The word may be read both waies, both in the Genitiue and Datiue caſe (asbbMuſcul. one obſerues.) By this Vineyard we are to vnderſtand the Church, as appeareth, verſ. 7. The reaſons why it is compared to a Vineyard we ſhall hereafter ſee. And thus much for Explanation. Come we now to matter of Obſeruation.

And firſt in generall from the Prophets method and manner of proceeding, which we ſee was not as vſually it was;Doct. Miniſters both for matter and method to fit themſelues to their hearers. note we, What wiſdome is requiſite for Gods Miniſters, that they may be able to apply themſelues to the ſeuerall affections (if not ſinfull) of their hearers: becomming all things to all men, ſeeking by all poſſible meanes to winne or gaine any vntounto Chriſt.

To the Iew cc1 Cor. 9.19, 20, 21, 22.1 Cor 9:191 Cor 9:201 Cor 9:211 Cor 9:22(ſaith Saint Paul) I became as a Iew, that I might gaine the Iewes; to them that are vnderunder the Law, as vnderunder the Law, that I might gaine them which are vnderunder the Law. To the weake became I as weake, that I might gaine the weake. I am made all things to all men, that I might by all meanes ſaue ſome. Then followes that generall exhortation:ddVerſ. 24. So run that you may obtaine. This courſe likewiſe tooke our bleſſed Sauiour; ſometimes he taught by Explication; otherwhiles by Application: ſometimes Propounding doctrines; othertimes Expounding them: ſometimes he deliuereth plaine Principles, at other times Parables and darke ſentences; and not ſeldome by exemplarie ſimilitudes. The rich man he teacheth by the rich mans care and greedy gathering: The Vine-dreſſer by the Vinitors digging and hedging: The Labourer by the Labourers hire and working: The Builder by the builders laying of a good foundation: The Huſband-man by the Husbandmans ſowing and reaping: The Fiſher-man by the Fiſhermans p. 11caſting in nets and drawing. By all which the Miniſters of the Goſpell are admoniſhed to become all vntounto all, that they may winne the more,Muſcul. in Matth. 4.Matt 4 according to our propounded point.

Let vsus not then be diſcouraged, though we hauehave to Ʋſe 1 deale with a ſtubborne and refractarie people, ſo as to ſurceaſe our paines. The Phyſitian omits no point of his Art, though the recouerie of his Patient ſeeme deſperate; he will vſe his beſt skill before he giues him ouer. What is this diuine trade of ours, but a ſpirituall Piſcation? Now how much skill, and toyle, and patience is requiſite in this Art, who knowes not? The world is the Sea; Soules like fiſhes ſwim at liberty in this deepe, ranging vp and downe after their owne diſpoſition, vncaught: Miniſters are the Fiſhers in this Sea, who muſt be euer buſied, ſometimes in preparing, ſometimes in mending, ſometimes in caſting abroad, ſometimes in drawing in their nets. The Net to take men with, is the preaching of the Goſpell, which Net is oftentimes let downe, and many a draught made by the poore Fiſherman, yet nothing taken. For ſome are craftie, and will not; as the worldling, who is ſo wiſe (at leaſt in his generationeeLuke 16.Luke 16) that he no ſooner ſpies the Net laid, but he ſhuns it. Some are ſlippery, and cannot; as the Hypocrite, Qui capit anguillam per caudam non capit illam.who like an Eele ſlips thorow when he is encloſed. Some are great, and may not; ffAmos 7.13.Amos 7:13Propheſie not at Bethel, for it is the Kings Chappell, and it is the Kings Court: So ſheweth Ieremiah, when hee ſaith,ggIer. 5.5. read Pſal. 2.3.Jer 5:5Ps 2:3 I will get me to the great men, and ſpeake to them, but theſe hauehave broken the yoke, and burſt the bonds. And therefore Paul though he had caught many a ſoule in his Nets, yet he could catch but a peece of King Agrippa: So ſheweth the Text,hhActs 26.28.Acts 26:28 Almoſt thou perſwadeſt me to become a Chriſtian. And laſtly; Some are little, and dare not: Our Peter-like profeſſors, whom the voyce of a ſilly damſell, crying, Thou art a Galilean, terrifies. So that the ſumme of the paines of many is,iiLuke 5.5.Luke 5:5 We hauehave laboured p. 12all night and taken nothing. Thus it pleaſeth God to exerciſe the patience of his ſeruants. But howſoeuer ſome fiſhes are too great, and ſome too little, ſome too ſilly, and ſome too ſubtle, yet let vsus launch out into the deepe, and once againe let ſlip our new-waſhen Nets at our Maſters bidding: What though there be no likelihood of ſucceſſe? yet the laſt throw may draw vp ſome to grace and glory: Say then with Simon, Maſter, though we hauehave trauelled all night, and taken nothing, yet at thy word we will let downe the net, and make one caſt more. In ſo doing certainly we at laſt ſhall finde, that our humble and penitent obedience ſhall come home laden with bleſſings as theirs did, for when they had ſo done (ſaith the Text)kkverſ. 6. they encloſed a great multitude of fiſhes, ſo that their nets brake; and they filled their ſhips, ſo that they began to ſinke. O happy complaint of too large a capture! Who would not obey thee, oh Chriſt, ſince thou ſo bountifully requiteſt mans weakeſt ſeruices? Their nets breake, their ſhips ſinke with the burden of that which they hauehave taken: O bleſſed Sauiour, if thoſe Apoſtolicall veſſels of thy firſt rigging were thus ouerlaid, ours flote and totter with an vnballaſt lightneſſe: Thou who art no leſſe preſent in theſe bottomes of ours, lade them with an equall fraight of conuerted ſoules; giuegive vsus abilitie to take; giuegive men will, and grace, to be taken, and let vsus praiſe thee for thus ſinking. Howeuer, let thy worke be followed, and thy leiſure waited for: Aſſure vsus of this, that that paines cannot be loſt, which we reſolue to loſe for thee. ForllIſay 49.5.Isa 49:5 Though Iſrael be not gathered, yet ſhall we be glorious in the eyes of the Lord, and our God ſhall be our ſtrength. Though our preaching be not a ſweet ſauour to them that heare vsus; yet euen in them we ſhall be a ſweet ſauour vntounto the Lordmm2 Cor. 2.15.2 Cor 2:15. If then we preach, and men repent not, let it neuer repent vsus of our preaching; for they are the loſers and not we:nn2 Chron. 15.7.2 Chr 15:7 Be yee ſtrong therefore, and let not your hands be weake, for your works ſhall be rewarded.

p. 13Let Hearers hence likewiſe be admoniſhed, not raſhly Ʋſe 2 to condemne their Teachers for their ſometimes vſing a differing method from that they were wont to vſe. It is the wiſdome of a Miniſter (as we ſee) ſometimes to change his note, as occaſion ſhall require. While he hath to deale with a people of a tractable diſpoſition, he comes in a ſtill ſmall voyce, as God appeared to Elijah oo1 King 19.12.1 Kgs 19:12, and is a Barnabas, the ſonne of conſolation: When with the ſtubborne and refractarie, then he lifts vp his voyce a ſtraine higher, heppIſay 58.1.Isa 58:1 cryes aloud and ſpares not, being a B…anerges, the ſonne of thunder. Blame him not for this: for ſome mens hearts are like nettles, touch them but gently, and they will ſting, when rough handling is without preiudice: And others are like bryars, that wound the graſping hand of reproofe, but yeeld willingly to them that ſoftly touch them with that Lady-like hand of Exhortation.

Aarons bells muſt be wiſely rung; ſometimes the Treble of mercy ſounds well, at other times the Tenor of Iudgement, or Countertenor of Reproofe ſounds better: and it often happens, that the Meane of Exhortation ſounds beſt of all. It is his wiſdome to obſerue circumſtances, and know how to curſe as well as bleſſe; chide as well as comfort, and ſpeake warre to a rebell, as well as peace to a friend. And herein indeed lies the wiſdome and faithfulneſſe of a Teacher: Then and only then ſhall he proue himſelfe ſincere and vnpartiall, when he holds this courſe.

Againe, when he hath to deale with a people of a ſhallow capacitie and vnderſtanding, he ſo ſpeakes both for matter and manner of deliuerie, as they are beſt able to receiue it. Should hee vſe the Latine or Greeke tongues to ſuch as can only vnderſtand the Engliſh: Or ſuch a Roman-Engliſh, or ſoaring ſublimitie of phraſe, as plaine Engliſhmen know not what to make of: He knoweth full well he ſhould be as a Barbarian to thoſe which heare him. Or ſhould he tell the vulgar of Fathers p. 14and Hiſtorians; of Ambroſe, Auſtin, Gregory, Cyprian, Chryſoſtome, with the reſt; and of their Homilies, it would little elſe than amaze his Auditors. Wherefore here he vſeth a plainer method, and more familiar ſtile, ſtooping to the vnderſtanding of the ſimpleſt, daily beating vponupon thoſe high-way points of Faith and Repentance: Tene & deuo…è accipe aperta, vt tibi pandantur obſcura. Quomodo eris penetrator obſcurorum, contemptor manifeſtorū? Aug. Hom. de Paſtor.for which his plainneſſe let him not be deſpiſed; but reuerently and deuoutly ſee that his doctrine be receiued, that obſcure things may afterwards be more profitably opened. At another time it ſo falls out, that he is to ſpeake to a more learned and intelligent Auditorie, and then he takes more ſcope to vſe the liberty of his liberall education, in quoting the Fathers, and alledging humane teſtimonies: Sometimes in caſe of Grammar, that the true ſenſe and meaning of a word, or ſentence, may be the clearer: Sometimes in caſe of controuerſie, by ſhewing the conſent of the ancient Church, that he may free the truth from Noueltie (eſpecially dealing with an Aduerſarie that would claime all Antiquitie from him:) Or ſometimes for conuiction of Atheiſts; Heathens, and the like, who care not for the authoritie of Scriptures.

And thus did S. Paul himſelfe, when he had to deale with the Athenians, Epicures, and Cretians, alledge the ſayings ofqqActs 17.28.Acts 17:28 Menander, rrTitus 1.12.Titus 1:12Aratas, andſſIam. 1.17.Jas 1:17 Epimenides, whereby he did conuince their wickedneſſe. And this is an excellent way to ſtop the mouths of Aduerſaries, which Iulian a wiſe, but wicked Emperor ſaw; Behold (ſaith he) we are wounded with our owne quills ttProprijs pennis configir…ur. Theodor. 3. 8., out of our bookes they take armour which in fight they vſe against vsus. And therefore he made a law, that the children of the Galileans ſhould not reade Philoſophers nor Poets. In theſe and ſuch like caſes, and vponupon theſe and ſuch like occaſions, for a MiniſteruuPrudenter & ſobrie. Zanch. wiſely and ſoberly, hauing reſpect to times and places, to alledge the ſavings of ancient Writers in their owne termes and language (not ſeeking themſelues, nor affecting their owne p. 15glory therein) let it not be thought vnlawfull nor vnfitting.

Such alſo may be here leſſon'd, who would hauehave all Miniſters vſe one method in their teaching, and that ſuch as they beſt like of. This mans method is excellent (ſaith one) I like this kinde of teaching well. Such a ones I like better (ſaith a ſecond) and it is more profitable. Would all had this mans veine in preaching (ſaith a third:) He goes for my money; of all that euer I heard I like him beſt. And thus like fooliſh frampole children we care not for the meat, except we chuſe the ſpoone: Or like thoſe Germanes, who meeting together at a Tauerne, fell into diſcourſe of their profeſſion and religion: One proteſted himſelfe to be of Dr. Martins religion; and the other vowed, he was of Dr. Luthers profeſſion: whereas Martin Luther was one and the ſame man: Such is the folly of many of our followers, who hold with this Preacher, and with that; when as though**1 Cor. 12.1 Cor 12 we hauehave diuerſitie of gifts, yet but one and the ſame ſpirit. S. Paul ſpends well-neere a whole Chapter about this argument in the firſt of thoſe Epiſtles which he wrote to the Corinthians, who as it ſeemes were troubled with this diſeaſe: for hauing three famous Preachers, Paul, Cephas, and Apollos, ſome profeſſed themſelues the followers only of Paul, deſpiſing Cephas and Apollos; and other of Cephas, deſpiſing Paul and Apollos; and laſtly, others held themſelues to Apollos, deſpiſing Paul and Cephas. This itch of mens wits and eares, is fatall to theſe times, and (in the iudgement of a great PhyſitianxxFatalis haec ingeniorum ſcabies. Lipſ. ciu. doct. lib. 4. c. 3. Galen. cit. à Lipſio lib. aduerſ. Dialog. cap. 3. almoſt incurable; for he auoucheth, that there is no ſcab nor itch more dangerous, than the ambition of ſects and new opinions. Oh that we could ſee the richneſſe of Gods mercy towards his Church in this particular, who hath giuen ſuch diuerſitie of gifts to diuers men; to one is giuen the word of wiſdome, to another the words of knowledge, to another the gifts of healing, to another diuerſitie of tongues. Some hauehave p. 16a more excellent gift of conference, ſome of prayer, ſome in opening of a Text, ſome in application of his Text, &c. And all (not for the making of a rent in the Church, or breeding of a ſchiſme) butyyEpheſ. 4.11, 12.Eph 4:11Eph 4:12 for the perfecting of the Saints, for the worke of the Miniſterie, for the edifying of the body of Chriſt. This is that ſamezzforeign. manifold wiſdome of God, that liking not one we might like another; and that the varietie of mens affections might be ſatisfied with the varietie of his gifts. Let vsus then make the true vſe of this mercy, and by ſome ones gift or other, be brought neerer to the Lord: Not being like the Iewes, of whom Chriſt thus complaines;aaMath. 11.16.Matt 11:16 Whereunto ſhall I liken this generation? It is like vntounto children ſitting in the markets ſinging vntounto their fellowes, and ſaying, We hauehave piped vntounto you, and you hauehave not danced; we hauehave mourned vntounto you, and you hauehave not lamented. For Iohn came neither eating nor drinking, and they ſay he hath a Deuill; the Sonne of man came eating and drinking, and they ſay, Behold a man gluttonous, and a wine-bibber, a friend of Publicans and ſinners. Thus Iohn came in one ſort, Chriſt came in another, yet neither Iohns veine, nor Chriſts veine could like them. If it be ſo with vsus, oh then, how inexcuſable are we? Art thou a daily hearer, and heareſt thou diuers men, and yet doth no mans gift like thee? Can none of them ſo farre preuaile with thee, as to make thee leaue thy lying, deceit, cozenage, drunkenneſſe, prophaneneſſe, &c? Alas for thee! Woe worth the time that euer thou wert borne: Thy damnation is iuſt.

This in generall: The particulars follow. And firſt of the Inditer, or Author inſtrumentall [Iſaiah.]

Who this Iſaiah was, we finde in the beginning of this propheſie, where we hauehave him deſcribed by his parentage,bbCap. 1.1. Iſaiah the ſonne of Amoz. Not of that Amos who is numbred amongſt the ſmaller Prophets, asccEpiphan. & Daenaeus in proph. min. praelud. & Graeci plaerique. ſome hauehave thought: For beſides the great difference that is found in the Originall, both in the writing and p. 17ſignification of their names, (the Prophets name beginning with Gnajin, and ending with Samech, and is by interpretation,ddGnuſtus, vel Avulſus. A man burdened and loaden; or one that is ſeparated from others: But Iſaiah his fathers name beginneth with Aleph, and endeth with Tzadi, and ſignifietheeFortis & robuſtus. Hier. in Amos. Stout, or valiant.) there is great difference alſo in their race and deſcents. For that Amoz who was father to this our Prophet, was of the Race Royall, being brother of Amaziah King of Iudah; (as moſt of the Ancients hold, and the Iewiſh Rabbines report) when as that other Amos was of meane parentage, and (as himſelfe confeſſeth)ffAmos 7.14.Amos 7:14 neither a Prophet, nor the ſonne of a Prophet (vntill it pleaſed God extraordinarily to call him to that office) but an Herdman, and a gatherer of Sycamore fruit, Cap. 1.1.keeping amongſt the Herdmen of Tekoa.

Thus it appeareth that this our Prophet was of the Race Royall: And being ſo, we thence inferre,

It is no diſparagement to greatneſſe to be the Lords Prophet. Though Iſaiah was of the bloud Royall,Doctr. It is no diſparagement to any ones greatneſſe to be the Lords Prophet. yet hee counted it no impeachment to his birth or breeding; nothing derogatorie to his reputation to be employed in the meaneſt peece of ſeruice (though it be in compoſing Songs or Poems) for the ſetting forth Gods praiſe, and the publike good of his Church.

It was S. Iohns honour to be calledggLuke 1.76.Luke 1:76 a Prophet of the moſt High, and therefore it cannot be a diſparagement to any to ſerue the ſame Maſter. The bleſſed Apoſtles S. Paul, S. Peter, S. Iames, S. Iude, &c. amongſt all their titles count this to be the moſt honourable, that they are thehhRom. 1.1. 2 Pet. 1.1. Iames 1.1. Iude 1.Rom 1:12 Pet 1:1Jas 1:1Jude 1 Seruants of Ieſus Chriſt, and therefore the two former ſet that firſt, and then Apoſtles after.

What ſhall we ſay to Noah? He was a Prince of the world, and yet aii2 Pet. 2.5.2 Pet 2:5 Preacher of righteouſneſſe. TokkHeb. 7.1.Heb 7:1 Melchiſedech, who was King of Salem, and yet a Prieſt vntounto the Lord? To Samuel a Iudge; To Dauid a King; and yetll1 Sam. 3.20. & 7.15. 1 King. 3.12.1 Sam 3:201 Sam 7:151 Kgs 3:12 Prophets both? And to wiſe Solomon his ſonne p. 18(before whom there was none like him, neither after him ſhall euer any riſe like vntounto him) who amongſt all his titles, and that in his wiſeſt and beſt dayes, did count this to be the moſt honourable, to be calledmmEccleſ. 1.1. Luk. 2.9, 10. Phil. 2.6.Eccl 1:1Luke 2:9Luke 2:10Phil 2:6 a Preacher? And to the glorious Angels of heauen, who hauehave not refuſed to be publiſhers of the glad tidings of peace? And to Chriſt himſelfe, who (though equall in glory with the Father) diſdained not the title of annRom. 15.8.Rom 15:8 Miniſter? How then can it be thought a thing not beſeeming the worth of any to be the Lords Prophet? Beſides theſe examples, weigh the Reaſons.

Reaſ. 1 Such ſerue the King of Kings, and Lord of Lords; who is higher than the higheſt; greater than the greateſt; richer than the richeſt; nobler than the nobleſt: and can it be any diſgrace to ſerue ſuch a Maſter? If it were ſuch a noble priuiledge to be a ſubiect vntounto Caeſar ooActs 22.25, 28. 1 King. 10.8. Pſal. 107.40.Acts 22:25Acts 22:281 Kgs 10:8Ps 107:40And ſo happy a thing to be a ſeruant vntounto Solomon: How much greater is their priuiledge, and how much happier are thoſe ſeruants, who ſerue ſuch a Lord, as doth at his pleaſure pull downe one, and ſet vp another vponupon the throne.

Reaſ. 2 Such are employed about that worke which is the higheſt, holieſt, the heauenlieſt and greateſt of all other workes, viz. the ſaluation of mens ſoules. By Miniſters God worketh faith ppRom. 10.14. 1 Cor. 3.5. 1 Tim. 4.16.Rom 10:141 Cor 3:51 Tim 4:16; by them he conuerts; by them he comforteth, ſanctifieth, ſaueth: By them he declareth to men their righteouſneſſe; preacheth repentance, free forgiueneſſe, and perfect ſaluation, to all that truly beleeue in Ieſus Chriſt. In which reſpect, ſaith Iob, A good Miniſter isqqIob 33.23.Job 33:23 one of a thouſand. A good Lawyer may be one of ten; A good Phyſitian, one of twenty; A good man, one of a hundred: Perk. dutie and dignitie of Miniſters.But (ſaith a Reuerend Diuine) a good Miniſter exceeds all, for he is one of a thouſand. A good Lawyer may declare vntounto thee the true ſtate of thy cauſe: A good Phyſitian may declare vntounto thee the true ſtate of thy bodie: But no man can declare vntounto thee thy righteouſneſſe, but a true and faithfull Miniſter: The Lawyer p. 19then in caring for thy cauſe, and the Phyſitian in caring for thy bodie, are both inferiour to the Miniſter, who careth for thy ſoules ſaluation. No maruell then, if the Apoſtle requires, that they ſhould be rr1 Theſſ. 5.12.1 Thess 5:12eſteemed highly euen for their workes ſake.

Such ſhall hauehave the greateſt wages of any other: for Reaſ. 3 ſſDan. 12.3.Dan 12:3They that be wiſe ſhall ſhine as the brightneſſe of the firmament: but they that turne many to righteouſneſſe, as the ſtarres for euer and euer. All good men ſhall hauehave glory, yea great glory, They ſhall ſhine as the firmament: But ſuch as labour in the word and doctrine ſhall ſhine, and that with no ordinarie glory, but as the ſtarres, which hauehave a brighter glory than the firmament. Seeing then the Maſter which they ſerue is the higheſt: The worke which they doe is the holieſt: The wages which they hauehave is the greateſt: It may beſeeme the worth of any to be the Lords Prophet.

How guilty then are ſuch as thinke baſely of ſo honourable Ʋſe 1 an office and function, as the Miniſterie is? Oh curſed times! wherein prophane liuers doe account no mens perſons, no mens callings, ſo baſe and vile as ours. The name it ſelfe of Prieſt and Miniſter by ſuch is caſt in our faces, as termes of infamie and reproach, and vſed no otherwiſe amongſt vsus, than the name of Chriſtian is amongſt the Barbarians in Ruſſia by way of diſgrace: And the very weed and garment of a Miniſter is enough to procure contempt, though otherwiſe he himſelfe be free enough from all contempt. This is one of the blots of this our Nation, that a Miniſter is ſeldome ſpoken of but with diminution: And the ſimpleſt in a multitude, though he be not able to giuegive the meaning of one petition in the Lords prayer, yet hath eloquence enough to diſgrace their perſons and their callings. A horrible confuſion it was, that was foretold by this our Prophet, which ſhould come on Iſrael:ttIſay 3.5.Isa 3:5 The childe ſhould behaue himſelfe proudly againſt the Ancient, and the baſe againſt the honourable. Who ſees not that p. 20this confuſion is befallen this generation? Who almoſt ſo vile, but thinks himſelfe a better man than the ableſt Miniſter? What Gentleman ſo meane, but thinks his childe too good for this Prieſtly trade? Yea his whole houſe diſgraced, his bloud and familie diſparaged, if either his daughter be matched with a Preacher, or his ſonne entred into that calling? But be it knowne vntounto thee, who thus baſely iudgeſt, That God hath honoured the pooreſt Miniſter farre aboue thy ſelfe; and taken him to ſerue at his owne table, when he hath reiected thee and thy fathers houſe. Be not then any more ſo much deceiued, as to thinke the calling of the Miniſterie to be baſe and beggerly, and not meet for any, but the poore to liue by; fit only for the lame, and ſuch as are disfigured; for younger brothers, blunt-headed ſchollers, and ſuch as are good for no Trade elſe; when Princes, Peeres, and Nobles, and ſuch as hauehave beene of the royall bloud, hauehave held it as an honour to be employed in the ſeruice of the Lord.uuDan. 1.3.Dan 1:3 Nebuchadnezzar would hauehave only ſuch to wait vponupon him as were of the Kings ſtocke; and comely, witty, and eueryevery way well qualified, both for lineaments of body, and ornaments of minde; none of the refuſe muſt come into his preſence: And ſhall they that come before the Lord, to adminiſter in his preſence, be the ſcum and off-ſcowring of the people? What is this but to ſerue the Lord with the**Mal. 1.8.Mal 1:8 blinde and lame, which he abhorres? Certainly this diſhonour of the Miniſterie threatneth the departure of the word, and therefore let vsus pray hard, that this ſinne of contempt and baſe eſteeme of Gods Miniſters and their callings may not be laid vntounto our charge.

Ʋſe 2 And ſo (to fall from reprouing to perſwading and exhorting) let eueryevery one beware how they refuſe or reiect the Miniſterie, as thinking themſelues, their friends or children too high for it, and it too low for them: No man may be thought to be too good to ſerue God at his p. 21Altar, and to adminiſter at his Table: If any ſo thinke, he deceiueth himſelfe and ouer-valueth his owne condition. Amongſt the Iewes thexxIoſeph. Antiq. 11. hiſt. tripart. lib. 9. Euſeb. hiſt. 10. Alex. ab Alex. lib. 2. cap. 8. Prieſts were ſometimes matched into the bloud Royall; Numa Pompilius would be a Prieſt amongſt the Romanes: And the Aegyptians choſe their Kings from amongſt their Prieſts: and ſhall we then thinke baſely of them? our fore-fathers counted it an honour to hauehave one of their children an Abbot, or a Biſhop, in which callings then they liued like Epicures; hauing nothing of a good Chriſtian ſaue the title only. Yea Princes of this Land hauehave renounced their Crownes and Kingdomes, and entered into Monaſteries; and hauehave put their ſonnes and daughters into Cloyſters. Shall not theſe condemne vsus? Nay, will not the very heathen riſe vp one day in iudgement againſt vsus? who hauehave giuen their ſonnesyy2 Chron. 33.6.2 Chr 33:6 for ſacrifice vntounto their Idols, and cauſed them to paſſe through the fire; thinking them not too deare to be offered to their gods. Let vsus looke on theſe and be aſhamed of our ſelues: For certainly the beſt and nobleſt amongſt the ſonnes of men are a thouſand-fold more vnfit for that high place, than that calling is or can be thought vnworthy of them.

And as for ſuch as are already called to this high place, let all beware of deſpiſing of them. It is the Apoſtles rulezz1 Tim. 5.17.1 Tim 5:17, that they which rule well ſhould hauehave double honour: Firſt, honour of countenance, and then of maintenance; one of theſe is not enough without the other: for it muſt be double. aaIſai. 52.7.Isa 52:7Beautifull are the feet (ſaith this our Prophet Iſaiah) of them that bring good tidings, that publiſheth ſaluation, &c. If their feet be beautifull, how beautifull ſhould their face be? who ſhould be ſo welcome to vsus as theſe, who more eſteemed or reuerenced? Remember how the Lord hath eueryevery way endeuoured to make them ſo; as by giuing them titles of higheſt reſpect; asbb2 Cor. 5.20.2 Cor 5:20 Embaſſadors for Chriſt; andccMal. 2.7.Mal 2:7 Meſſengers for the Lord of Hoaſts;dd2 King. 13.14.2 Kgs 13:14 Fathers (the firſt title of p. 22honour that was in the world)eeReuel. 1.20.Rev 1:20 Angels, which are the nobleſt of the creatures. Beſides, he hath giuen them wonderfull authoritie. He hath put theffMatth. 16.19.Matt 16:19 Keyes of the Kingdome of heauen into their hands to open and to ſhut.ggIohn 20.23.John 20:23 Power to remit and retaine ſinnes. Thus the Lord is pleaſed to ratifie their regular proceedings in the Court of Heauen. Likewiſe he hath giuen themhhEpheſ. 4.8, 9, 10, 11.Eph 4:8Eph 4:9Eph 4:10Eph 4:11 extraordinary gifts aboue the common rate, as Knowledge, Experience, Comfort, and the like. Is it ſafe deſpiſing theſe whom God hath thus highly dignified?

Ʋſe 3 A laſt vſe may be for comfort vntounto vsus who wait at Gods Altar. Let vsus count it our honour to be called hereunto, and preferre it before all other callings whatſoeuer: not giuing way to any thoughts of diſcontentment in reſpect of the many ignominies or perſecutions that we daily doe or are like to vndergoe, ſo as to be grieued at the Lords leading of vsus to ſo toileſome, and (in mans iudgement) diſgracefull a vocation; or to be moued to leaue and giuegive ouer our function in that reſpect; As ſometimes that Cardinall of Loraine did, who after he had preached once vntounto the people, and was therefore derided by the Prelates of his Order, left off vtterly the Office of preaching, as a calling too baſe for his Cardinals Hat-ſhip. Let this be farre from vsus. If we doe our duty, the world will hate vsus: True, But if we doe it not, God will curſe vsus: By the firſt we are in danger to loſe our goods, our names, our liues: by the ſecond our ſoule, our heauen, our God: Now whether it be better to pleaſe God or man, iudge ye.

Let eueryevery Miniſter therefore doe his dutie; and albeit moſt in the world contemne vsus, yet we ſhall finde ſome in the world, who are not of the world, that will reuerence and reſpect vsus. So long as theii1 King. 17.9.1 Kgs 17:9 widow of Sarepta hath any oile we ſhall not want. Howeuer, though here we hauehave troubles to weary vsus, yet in the end we ſhall hauehave heauens ioy to refreſh and comfort vsus. It is enough we hauehave deſerued; our worke ſhall hauehave a reward.

p. 23And thus much for the firſt particular to be conſidered in this Preface: the ſecond followes; And that is the nature and kinde of the Treatiſe indited, and it is

A Song] or Poem. And here occaſion is offered to ſpeake ſomewhat in the defence of Poetrie and Ʋerſe. The Poſition is:Doct. Poetry is an Art ancient and commendable. Poeſie and Poetrie is an Art and exerciſe ancient; lawfull, and praiſe-worthy.

The practiſes of the ſeruants of God make this good. Moſes that man of God was excellent herein, as appeareth by that ſamekkExod. 15.1.Exod 15:1 Canticle which he made in commemoration of Gods goodneſſe for his peoples deliuerance out of Egypt, and for the deſtruction of their enemies:Ioſephus de Antiqu. lib. 7. which Song is held to be the moſt ancient Song that euer was (I am ſure it is that we reade of in Scripture) and is thought to be firſt compoſed in Hexameter verſe, though it is not certaine; (For it is no eaſie matter to finde out the Scanſion of verſe vſed amongſt the Hebrewes; ſuch was the varietie of their Meaſures) As alſo by that which he madellDeut. 32.Deut 32 a little before his death, which he commanded ſhould be taught the Children of Iſrael: yea, the text ſaithmmCap. 31.19. verſ. 22. he himſelfe wrote it and taught it them. ThusnnIudg. 5.1.Judg 5:1 Deborah and Barak alſo compoſed a Song and ſang it to the Lord. So Dauid (that ſameoo2 Sam. 23.1. Qui noſter Orpheus est. Euthy.2 Sam 23:1 ſweet ſinger of Iſrael) had an excellent gift this way, as is euident by that ſamepp2 Sam. 1.17. Ioſeph. de Antiq. lib. 7. cap. 10.2 Sam 1:17 funerall Song or Epitaph which he made for Saul and Ionathan after their deaths: Beſides diuers Odes and Hymnes which he compoſed, to the honour of God in various kindes of Verſe. This likewiſe was the practice of Chriſtians in the Primitiue Church, asqqEccleſ. Hiſt. lib. 2. cap. 16. Euſebius reporteth out of Philo Iudaeus; They contemplate (ſaith he) not only diuine things, but they make graue Canticles and Hymnes vntounto God in a more ſacred ryme of eueryevery kinde of metre and verſe. If any doubt remaine (notwithſtanding what hath beene ſhewed) of the truth of our propounded point; let then this be conſidered of, how Verſe is the forme of ſpeech which it hath pleaſed that wiſe p. 24and all-knowing Spirit to chooſe, to reueale a great part of his reuealed will in: for beſides thoſe ſpeciall Pſalmes and Canticles before mentioned, there are ſundry parts and bookes of holy Scripture Poetically pend, as the booke of Iob, the booke of the Pſalmes, the booke of the Prouerbs, with Solomons Eccleſiaſtes and Canticles; as the moſt learned Fathers of the Church hauehave teſtified. And many other parcels of holy Scripture, which we hauehave meerely tranſlated into Proſe, are Verſe in the Originall. This me thinkes ſhould put all out of doubt: (For who can be ſo irreligious as to think or imagine that the Holy Ghoſt would euer hauehave vſed any vndecent or vnlawfull manner of expreſſion of his holy Myſteries?) and cauſe vsus to giuegive credence to this truth, viz. Poetrie and Poeſie is an Art and exerciſe lawfull and praiſe-worthy.

Reaſon.The commendable properties of which Art appeare in theſe two ancient Verſes:

Metraparant animos: Comprêndunt plurima paucis:

Aures delectant: priſtina commemorant.

Which I finde byrrWithers preparation to the Pſalter, pag. 64. one thus Engliſhed to my hand:

Verſe doth the ſoule prepare, and much in briefe affords:

It rauiſheth the eare, and things long paſt records.

1There is Ryme & Reaſon: or Reaſon for Ryme. Firſt it prepares & fits the ſoule for holy duties, & therfore we vſe 2Pſalmes before our Sermons. 2. It comprehends much in a little, as we ſee in the Pſalmes: For what are they 3but a Compendium of both Teſtaments? 3. It delighteth the eare, and cauſeth it to hearken more attentiuely, as 4we hauehave before ſeene in the beginning. 4. And laſtly, it is a great helpe to memorie, and cauſeth things (once learned) long to be retained: as we finde by experience in children and others; what they learne in Ryme, they neuer forget againe to their dying day. Now to apply the point.

Vſe 1 This may ſerue firſt to informe our iudgements concerning the lawfulneſſe hereof, that ſo this exerciſe and p. 25Art which is by ſome wrongfully held in contempt, may be brought into a more reuerend eſteeme: for what is the maine cauſe ſo many ſpeake againſt Poetrie, but an ignorant miſconceit they hauehave thereof? imagining it to be but a vaine inuention of man, and an vnfitting language for to expreſſe holy and ſacred matters and myſteries by. But that which hath beene ſaid before ſerues for the diſcouery (and I truſt ſhall alſo for the recouerie) of this error. God hath vſed Verſe to expreſſe a great part of his reuealed will vntounto vsus: and hath mingled many of his heauenly precepts with the ſweet and pleaſing ſtraines of Poeſie and Numbers. And therefore let it neither be thought a vaine and vnneceſſary curioſitie, nor yet (as ſome others doe) a horrible and damnable impietie. True it is, in theſe wretched daies, for the moſt part we ſhall finde, that the ſubiect of Poeſie is wantonneſſe and laſciuiouſneſſe, wherewith the mindes of youth are wonderouſly bewitched: But yet asſſPlut. de Muſic. one ſaid of Muſicke we may ſay of it: The proper and principall ſubiect of it is the Almighties praiſe. Shall we then condemne the lawfull vſe with the vnlawfull abuſe? That may not be. Let vsus caſt away the faſhion, but keepe ſtill the ſtuffe. Let not the exerciſe it ſelfe be abhorred, nor the vſe thereof condemned; but the corruption thereof: For certainly, there is no Art that doth ſet forth the glory of God (which is the chiefe end of mans creation) with ſo much excitation and expreſſion as this Art doth. And therefore byttSpondanus. ſome it is preferred to all Arts and Sciences. To conclude this vſe; if eueryevery Art be the gift of God; and if it be of himuuExod. 31.3, 4, 5, 6.Exod 31:3Exod 31:4Exod 31:5Exod 31:6 to inuent and finde out curious workes, to worke in gold, and ſiluer, and in braſſe, &c. Then muſt it likewiſe be of him to guide the pen, and giuegive the tongue for ſpeaking ſuch excellent things, and after ſo elegant a manner. The like might be ſaid for her ſiſter Muſicke.

This may likewiſe ſerue for a Reprehenſion of ſuch Vſe 2 p. 26as abuſe this Art which in it ſelfe is ſo lawfull and commendable, and by their wantonneſſe cauſe it to grow contemptible.

And thus doe vainer Poets, who by their laſciuious tymes, luſtfull Sonnets, Plaies and Enterludes, bring ſhame vntounto the Art, diſgrace to Poeſie, and diſhonour to the giuer. The like is the practiſe of wicked Fidlers and Baladmongers, who make it their profeſſion, and get their liuing by poiſoning many a ſoule, in alluring their mindes vntounto vanitie with their bewitching harmonie, and tempting charmes of laſciuious Muſicke.

A ſhame it is that ſuch Vermine ſhould be ſuffered in ſo well a gouerned Common-wealth as this is. And the greater is our ſhame, in that our Magiſtrates hauehave no more care for the putting ſuch good Lawes in execution as are already enacted for the puniſhment of theſe.

Come we now to the third circumſtance propounded in this Preface to our conſideration, and that is the manner of the Prophets publiſhing this Poem which he did indite.

I will ſing] As the former particular gaue occaſion to ſpeake of the lawfulneſſe of Poeſie and verſifying: ſo doth this for the authoritie and lawfulneſſe of Voice-Melodie and Singing. Let the point be this:

Doct. Songs and Poems artificially modulated may lawfully be ſung.Songs and Poems artificially modulated, may lawfully be ſung for the ſetting forth of Gods praiſe.

This I will make good both by precept and practice out of the Old and New Teſtament. Out of the Old: **Pſal. 95.1, 2.Ps 95:1Ps 95:2Come let vsus ſing vntounto the Lord; let vsus make a ioyfull noiſe to the rocke of our ſaluation. Let vsus come before his preſence with thanksgiuing, and make a ioyfull noiſe vntounto him with Pſalmes. And againe,xxPſal. 66.1, 2. & 135.3.Ps 66:1Ps 66:2Ps 135:3 Make a ioyfull noiſe vntounto God all ye Lands, ſing forth the honour of his name: Praiſe the Lord, for he is good; ſing praiſes vntounto his name, for it is pleaſant. As in theſe and many other places it is commanded: So by many of Gods faithfull ſeruants we may finde it hath beene practiſed. ForyyNumb. 21.17Num 21:17 Iſrael ſang p. 27this ſong: Spring vp oh well; Sing you vntounto it. zz1 Chron. 15.1 Chr 15Dauid andaa2 Chron. 5.2 Chr 5 Solomon did likewiſe vſe it, and gaue appointment how the Iewes ſhould ſing Pſalmes in their Temple. So didbbExod. 15.1.Exod 15:1 Moſes, ccIud. 5.1.Judg 5:1Deborah and Barak, with others more, as in the proofe of the former Doctrine appeared. In the New Teſtament it is commanded in theſe expreſſe words,ddEpheſ. 5.19. Coloſſ. 3.16.Eph 5:19Col 3:16 Speake to your ſelues in Pſalmes, and Hymnes, and ſpirituall Songs, ſinging and making melodie in your hearts vntounto the Lord. And againe;eeIam. 5.13.Jas 5:13 Is any amongst you afflicted? let him pray. Is any merry? let him ſing Pſalmes. And there alſo we finde it vſed byffActs 16.25.Acts 16:25 Paul and Silas, who at midnight prayed and ſang praiſes to the Lord: and byggMat. 26.30.Matt 26:30 Christ and his Apoſtles (whoſe example is without exception) who ſang a Pſalme together (as at other times) ſo that night in which our Sauiour was betrayed. Thus out of holy writ we hauehave proued the point.Vide Eccleſ. hiſt. Theod. lib. 2. cap. 24. & Clem. Alex. lib. 2. Paedagog. cap. 4. Euſeb. Eccleſ. hiſt. lib. 2. cap. 17. & Much might be brought likewiſe for the further confirming of it out of Eccleſiaſticall Hiſtorie (if it were as needfull as eaſie ſo to doe) of the practiſe of Chriſtians ſince Chriſts time; but of that much, I will alledge only at this time that teſtimonie whichhhLib. 3. cap. 33. & lib. 8. cap. 9. & lib. 10. cap. 4. Plinius ſecundus (a Heathen, who liued about 200 yeares after Chriſt) gaue vntounto the Emperour Traian in the behalfe of Chriſtians: They vſe (ſaith he) to riſe before day, to celebrate Chriſt in Pſalmes as God: And as Socrates reports; neither Conſtantine nor Theodoſius euer began a battell,iiSocrat. Schol. Eccleſ. hiſt. lib. 7. cap. 22. but firſt they and their ſouldiers ſung Pſalmes, and made ſupplications to the Lord. Let vsus now come to ſome profitable vſe.

And firſt it ſerueth ſoundly to leſſon ſuch as condemne Vſe 1 this exerciſe; or deride ſuch as vſe it either in publike or in priuate. Such mockers are eueryevery where to be found, who as they deride all other parts of Gods ſeruice, ſo amongſt the reſt, this. But if it be a worke of Gods ſpirit to ſing; and if Gods childrenkk1 Cor. 14.15.1 Cor 14:15 ſing with the ſpirit, as S. Paul auoucheth; then againſt whom doe theſe open their mouthes? whom doe they blaſpheme? p. 28A lamentable thing it is, that in a Land profeſſing the Goſpell, and after the continuance of the publike preaching thereof ſo many yeares; ſuch an ancient, laudable, and holy exerciſe, ſhould be made a matter of ſcorne in the ſeeming of any. The Lord lay not this ſinne vntounto our charge.

Vſe 2 Secondly, let vsus be ſtirred vp on all ſides to a conſcionable performance of this Chriſtian dutie. We hauehave ſeene it commended to vsus by the practiſe of Gods Saints, and by Chriſt himſelfe: And not only ſo, but commanded likewiſe in expreſſe termes; ſo that wee may not thinke it as a thing indifferent, whether we ſing or no; but eueryevery man to whom God hath giuen the facultie of ſinging, ought as well this way as any other, to ſet forth his Makers praiſe.Motiues to ſinging. Now the better to ſtirre vsus vp to the performance hereof (for we ſhall finde our fleſh backward enough as well in this as in any other good exerciſe) I might vſe many motiues: One taken from the admirable effects and vertues of the Pſalmes; there being in them a pretious balme for eueryevery preſent ſore; ſo as that there is no temptation nor affliction which can befall a Chriſtian, but in the Pſalmes he may finde both the formes of expreſſing them, and their meanes of remedie. Another might be drawne from the practiſe of the dumbe creatures: As the Larke, and other birds, which ſhut vp the light with a ſweet dittie, and againe ſaluteth the Sunne when it begins to peepe the next morning, with ſuch ſweet ſtraines as God hath naturally giuen to it. ThisllAmbroſ. Hexā. lib. 5. cap. 12. one of the Ancients vſeth as a motiue to draw vsus to the exerciſe of ſinging: For how can men but bluſh, ſaith he, to remember that they hauehave begun or ended a day without a Pſalme, when they ſee the birds, thoſe wilde quiriſters of the wood, conſtant in their deuotions, beginning and ending the day with variety of ſong? But I louelove not to be tedious: Remember only what Dauid ſaith;mmPſal. 147.1.Ps 147:1 It is a good thing to ſing praiſes to our God: It is pleaſant, and praiſe is comely. There p. 29are ſome things good but not pleaſant, as afflictions: Some things are pleaſant but not good, as ſinne: And ſome things may be both good and pleaſant, yet not comely. But this is all. It is good, becauſe commanded of God, and agreeable to his will, as before hath beene proued: It is pleaſant, as the children of God experimentally hauehave witneſſed; who in time of tribulation hauehave vſed them as a great meanes of conſolation, and as a ſweetning to their tortures. So did Theodorus, a man young in yeares, though not in grace, of whō we reade,nnAuguſt. de Ciu. Dei, lib. 18. cap. 52. & Ruffin. lib. 1. cap. 35. that being cruelly tortured with vnheard of torments from the breake of the day vntill the tenth houre without intermiſſion; and then ſet on horſebacke, & on both ſides tortured by the executioners, ſang with a cheerefull countenance the 96 Pſalme. Which vndaunted conſtancie the Officer perceiuing; ſent him backe againe to priſon; reporting to the Emperor, what was done, and with all told him, that vnleſſe he forbare to exerciſe ſuch cruelty, it would redound to their glory and his ſhame. It is comely; for it is the exerciſe of the Angels in heauen to ſing praiſes and Halleluiahs to the Lord. Wouldſt thou then exerciſe thy ſelfe in that which is both good, pleaſant, and comely? then ſing Pſalmes, for all theſe are met in that one dutie.

Now for as much as many a good duty is mard in Vſe 3 the making, and ſpoyld in the performance, let me adde a third vſe for our direction, and therein ſhew what is required of vsus in our ſinging that God may hauehave the glory. The rules that concerne this exerciſe are ſummarily comprehended in theſe words of the Apoſtle to the Coloſſians,Coloſſ. 3.16.Col 3:16 Teaching and admoniſhing your ſelues in Pſalmes and Hymnes and ſpirituall ſongs, ſinging with grace in your hearts vntounto the Lord. Here we hauehave directions both for Matter, Manner, and End.

Concerning the matter of our ſongs: It muſt be firſt good and wholſome; ſpirituall and heauenly: Such ſongs we muſt ſing as are either already in the word, or p. 30elſe compoſed according to the word. 2. It muſt be fitting, that it may edifie: It muſt teach and admoniſh: and therefore wiſdome is required euen in chuſing of a Pſalme, that it may be fitting the occaſion.

2Concerning the manner of our ſinging, theſe are the things required. Firſt, it muſt be with the heart. Now to ſing with the heart is to ſing with vnderſtanding, and with feeling. For he that ſingeth and vnderſtandeth not what he ſingeth, what is he better than a ſounding braſſe, or a tinckling cymball? And therefore ſaith the Apoſtle,pp1 Cor. 14.15.1 Cor 14:15 I will ſing, but I will ſing with the vnderſtanding. Our hearts muſt goe with our voyces; the one muſt be lift vp as well as the other: For God is a ſpirit, and will be worſhipped with the ſpirit. Looke then to prepare thy heart before thou ſingeſt, and awake thy tongue withqqPſal. 57.7, 8. Plus valet conſonantia voluntatū quàm vocum. Bernard.Ps 57:7Ps 57:8 Dauid before thou ſpeakeſt. For when the mouth ſingeth, man hath muſicke; but when the heart ſings, we make God melodie: that is the beſt Organ, tune that, and all is well; God heares not words without it.

Non vox ſed votum, non Chordula Muſica ſed cor;

Non cantans ſed amans, cantat in aure Dei.

Not voice, but will he brings; no Harp but Heart prepares;

No ſongs, but LoueLove he ſings, whom the Almighty heares.

As it muſt be with the heart, ſo ſecondly with grace in the heart, i. we muſt exerciſe the graces of Gods holy ſpirit in ſinging, as well as in praying, or in performing any other of Gods ordinances. The diſpoſition of the heart muſt be ſuited to the nature and qualitie of the ſong: If it be a Pſalme of praiſe, then are our affections to be ſutable; our ſpirits muſt be cheerefull: If of promiſes, then muſt we ſtirre vp our faith and trust in Gods mercies: If of threatnings, then muſt our hearts be ſtrucke with an awe and feare of Gods greatneſſe: If of petition, then muſt our affections be feruent: If of confeſſion, p. 31then the Soule muſt be humbled. And this doth the Apoſtle meane by Grace in the heart. Thus for the Manner.

The End is now to be conſidered; which is 1. Gods glory. 2. The edification of our ſelues and others. Firſt, we muſt direct our Songs to God: for ſinging Pſalmes is a part of his worſhip, and his glory he will not giuegive vntounto another. The Papiſts then are much to blame, who rob God of this his right, and giuegive it to the Virgin Mary, in ſinging ſongs of praiſe to her. And as much to blame are they, who ſing to their owne glory, delighting moſt in ſweet voyce, cleare throat, &c. This is ſinging to our owne ſelues, and ſenſes; not to our Makers praiſe.

Secondly, in our ſinging, our owne and others edification and profit is to be reſpected.rr2 Tim. 3.16.2 Tim 3:16 All Scripture is profitable for our inſtruction; and whatſoeuer is written, is written for our learning: The booke of Pſalmes then muſt needs be profitable for this purpoſe. Thus edifie thy ſelfe by applying the matter ſung to thy owne heart, and examine thy ſelfe after the Pſalme is ended, what thou haſt thereby profited, as well as after thy hearing of the word preached. Here likewiſe that manner of ſinging vſed amongſt the Papiſts in a ſtrange and vnknowne tongue; as alſo that kinde of ſinging Pſalmes, wherein the words and ſentences are broken and diuided, which hinders the edification of the hearers, is not iuſtifiable.

Thus, we hauehave ſeene the rules propounded to vsus: What now remaines, but that a watchfull care be had that they be put in practiſe by vsus; and the rather for that amongſt all the exerciſes belonging to a Chriſtian, God is moſt diſhonoured by this: For few ſing, but (as it may well be feared) take Gods name in vaine in ſinging, becauſe they doe not ſo performe it as Gods word enioynes. The more ſubiect then this dutie is to be performed amiſſe, the more cauſe hauehave we of care for the p. 32right performance of it, when euer we ſet vponupon this holy exerciſe.

Text.To my well-beloued] Here is the Dedication of the Prophets Poem: From whoſe practiſe learne we our dutie,Doctr. All our labours are to be dedicated to the Lord. viz. To conſecrate all our labours vntounto God. Thus Moſes and the children of Iſrael write a ſong and ſing itſſExod. 15.1.Exod 15:1 vntounto the Lord. And in that ſweet Swan-like ſong, which that man of God ſang a little before his death.ttDeut. 32.3.Deut 32:3 He will publiſh the name of the Lord: So Dauid ſpake vntounto the Lord in that ſame Pſalme of Thanks-giuing uu2 Sam. 22.1.2 Sam 22:1, which he made for Gods powerfull deliuerance of him out of the hands of all his enemies. The like did Solomon, Hannah, Hezekiah, Mary, Zachary, Simeon, with other of Gods Saints dedicate their labours in this kinde, to Gods eternall praiſe: And ſo the Apoſtles, as euidently appeares by that doxologie, or forme of praiſe which they continually vſe in their Epiſtles;**Rom. 16.27. Epheſ. 3.21. 1 Tim. 1.17. & 6.16. Iude 25.Rom 16:27Eph 3:211 Tim 1:171 Tim 6:16Jude 1:25 To God only wiſe be glory, &c. Ʋnto him be glory in the Church by Christ Ieſus: Ʋnto the King immortall, inuiſible, the only wiſe God, be honour and glory: To God only wiſe our Sauiour be all glory, &c. And hereunto tend thoſe generall exhortations;xx1 Cor. 10.31.1 Cor 10:31 Whether you eat or drinke, or whatſoeuer you doe, doe all to the glory of God: And againe,yyColoſſ. 3.17.Col 3:17 Whatſoeuer you doe in word or deed, doe all in the name of the Lord Ieſus. And thus this truth is ſtrengthned.

Reaſon.Beſides there is good Reaſon for it. For the firſt thing in Gods intention ſhould be the firſt in ours. But this is the firſt in his: He predeſtinated vsus (ſaith thezzEpheſ. 1.5, 6.Eph 1:5Eph 1:6 Apoſtle) to the praiſe of the glory of his grace. aaProu. 16.4.Prov 16:4He hath made all things for himſelfe (ſaith the Wiſe-man) yea euen the wicked for the day of iudgement. bbIſay 43.6, 7.Isa 43:6Isa 43:7Bring my ſonnes from farre, and my daughters from the ends of the earth: euen eueryevery one that is called by my name: for I hauehave created him for my glory. And againe we reade,ccColoſſ. 1.16.Col 1:16 All things were created by him and for him. Seeing then God himſelfe propoſeth his owne glory to himſelfe, for the p. 33end of all his works, man ſhould make the glory of God the end of all he doth.

But ah! Lord God how little is thy glory thoughtVſe. vponupon? How few make it the ſupreme end of all their labours? Shouldſt thouddPſal. 14.2.Ps 14:2 looke downe from heauen vponupon the ſonnes of men to ſee if there were any that would vnderſtand and ſeeke after thee to honour thee; wouldſt thou finde one amongſt a thouſand that did truly doe it? We all can ſay with Saul, ee1 Sam. 15.30.1 Sam 15:30Honour me, I pray thee, before the Elders of my people: when notwithſtanding we turne thy glory into ſhame, ffPſal. 4.Ps 4louing vanitie, ſeeking after lyes.

Oh that we could once be brought to learne thisƲſe 2. leſſon! That we would not ſuffer any part of the repute or honour of any of our acts or labours to reſt vponupon our owne heads, but repell it forcibly from our ſelues, and reflect it carefully vponupon our Lord and Maſter. It is theggMatth. 6.9.Matt 6:9 firſt grace which Chriſt teacheth vsus to begge of God, and it ought to be the chiefeſt ayme of our whole liues; yea we ſhould prefer it before our liues, or the ſaluation of our ſoules; wherefore it is made the firſt petition, and ſet before the deſire of daily bread, and the petition that is made for remiſſion of our ſinnes. Now at length then learne to prefer it before all the world, and promote it by our beſt meanes. Conſider we for this end:

All creatures in their kinde glorifie their Maker,Motiues to ſeeke after Gods glory. and employ themſelues in the ſetting forth of his praiſe:hhPſal. 19.1.Ps 19:1 The heauens declare the glory of God, and the firmament ſheweth his handy worke: by their admirable ſtructure, 1motions, and influence, they preach his praiſe, and that 1. All the night, and all the day without intermiſſion; foriiverſ. 2. one day telleth another, and one night certifieth another: 2. In eueryevery kinde of language; forkkverſ. 3. there is no ſpeech nor language where their voyce is not heard: and 3. In eueryevery part of the world, in eueryevery Country, Citie, Towne, Village, Pariſh; forllverſ. 4. Their ſound is gone out through all the earth, and their words to the end of the p. 34world. Thus (mmBellarm. in Pſal. 19.Ps 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 thennIer. 8.7.Jer 8:7 Storke, Crane, Turtle, Swallow. And ſo alſo the beaſts of the field: forooIſay 1.3.Isa 1:3 the Oxe knoweth his owner, and the Aſſe his maſters crib, as I ſay ſheweth.

2Remember 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, whoppIſay 29.13.Isa 29:13 honour him with their lips, but hauehave 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 vnderunder foot of all. Should not this conſideration be a ſpurre in our ſides to make vsus forward in this dutie?

p. 35Call to minde the practices of Gods Saints. Moſes, 3that man of God,qqExod. 32.32.Exod 32:32 preferred it before his own ſaluation, no maruell then if he preferred it beforerrHeb. 11.24.Heb 11:24 the honours and treaſures of Egypt: the like did bleſſed Paul ſſRom. 9.2.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 CreeplettActs 14.11.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. EldersuuReuel. 4.10.Rev 4:10 caſt their Crownes before the Throne; they emptie themſelues of all glory, merit and worthineſſe whatſoeuer, that they may giuegive all praiſe vntounto the Lord. And laſtly, hauehave 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.John 12:28 Father (ſaith he) glorifie thy name: and againe,xx8. 49, 50. I honour my Father, and ſeeke not my owne glorie. And in that ſweet praier of his,yyIohn 17.4.John 17:4 I hauehave glorified thee on earth, I hauehave finiſhed the worke which that gaueſt me to doe. Wherefore ſeeing we are compaſſed about with ſo great a cloud of witneſſes, and hauehave ſo many examples before vsus for our encouragement, let vsus lay aſide all pride of heart, ſelfe-louelove, vaine-glorie, and eueryevery ſuch like weight and ſinne which doth ſo eaſily beſet vsus, and in ſimplicitie of heart aime at our maſters praiſe, in all we vndertake. EueryEvery 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 hauehave gone before vsus in this dutie.

Remember further, how we pray: Doe we not deſire 4daily 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 vntounto another,zzIſay 6.3.Isa 6:3 Holy, holy, holy is the Lord God of Hoaſts, p. 36the 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 giuegive your tongues the lye.

5Againe, 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 vsus; 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 hauehave 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 vsus painfull, he will plentifully reward it, and returne glory for glory, according to his promiſe,aa1 Sam. 2.30.1 Sam 2:30 Them that honour me will I honour.

6Laſtly, if all that hath beene ſaid worke not vponupon vsus, yet let the danger that followes vponupon the neglect of this dutie moue vsus. How many examples are recorded in Scripture of Gods iudgements vponupon ſuch, as did either derogate from God, or arrogate to themſelues any part of that praiſe which was due vntounto his name? Moſes and Aaron (yet his owne deare ſeruants)bbNumb. 20.12.Num 20:12 were debarred out of the Land of Promiſe, becauſe they glorified him not at the waters of ſtrife: The high-Prieſthoodcc1 Sam. 2.29, 31. & 3.13.1 Sam 2:291 Sam 2:311 Sam 3:13 was remoued from the houſe of Ely, and the wrath of God was kindled againſt him for the iniquitie of his ſonnes which he ſaw in them, and ſtaied them not, and ſo honoured them aboue the Lord. When Nebuchadnezzar ddDan. 4.30, 31.Dan 4:30Dan 4:31vaunted vaine gloriouſly of that great Babel which he p. 37had 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 eeActs 12.22, 23.Acts 12:22Acts 12:23, who taking to himſelfe the glory which was due vntounto 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.ff1 Cor. 10.11.1 Cor 10:11 Now all theſe things happened vntounto them for enſamples vntounto vsus: and they are written for our admonition, vponupon whom the ends of the world are come, to the intent that we ſhould not doe as they hauehave done, leſtgg1 Sam. 2.30.1 Sam 2:30 deſpiſing him we be deſpiſed as they were.

Let theſe things be laid to heart, and kindly worke vponupon vsus; ſo as that whatſoeuer we are, we may be ithhRom. 11.36. A louelove principium. Virg. Eglog. 3.Rom 11:36 In him, through him, and for him. Begin all your workes in God, and end in God; yea, dedicate your ſelues vntounto him. No Tradeſman can endure to hauehave 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 p. 38his 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 eueryevery 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 eueryevery one obſerues it: what cauſe therefore hauehave 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;foreign. that Abſolom ſhould ſeeke his life, than that Shemei ſhould rayle vponupon 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 vntounto 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:iiDeut. 4.6.Deut 4:6 It ſhall be p. 39their 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 vsus 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 vsus then not ſuffer any part of the repute or honour of any of our labors to reſt vponupon our own heads, but repell it forcibly frō our ſelues, and reflect it carefully vponupon the Lord Ieſus, ſaying with S. Paul, Not I, not I, but the grace of God in me. Yea let eueryevery 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 vntounto Dauid; kk2 Sam. 12.28.2 Sam 12:28Gather 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 vntounto me. Doubtleſſe this was his great praiſe ſo to order the battell, as that his Lord and King might hauehave 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 hauehave, giuegive him the glory of it, ſaying with the Pſalmiſt,llPſal. 115.1.Ps 115:1 Not vntounto vsus, O Lord, not vntounto vsus, but vntounto thy name be the praiſe.

p. 40Text.Welbeloued] We hauehave before ſeene whom the Prophet meaneth by his welbeloued, together with the Reaſons: By welbeloued, God is meant. One Reaſon for that Appellation was becauſe he is the Churches well-beloued; ſhee being his ſpouſe, and he her huſband. In which reſpect as he was a member of the Church, and in the behalfe of the Church he ſo termeth him, for he did louelove him well. So then

Doctr. EueryEvery one ought to louelove the Lord.The Church and eueryevery true member of the Church doth and ſo ought, to louelove the Lord entirely.

This we finde commanded;mmDeut. 6.5. & 10.12.Deut 6:5Deut 10:12 Thou ſhalt louelove the Lord thy God with all thy heart, with all thy ſoule, and with all thy might. nnPſal. 31.13.Ps 31:13LoueLove yee the Lord all his Saints, for the Lord preſerueth the faithfull, and plentifully rewardeth the proud doer. If any man louelove not the Lord Ieſus, oo1 Cor. 16.22.1 Cor 16:22let him be Anathema Maranatha, had in execration, or excommunicated to death. This we ſhall likewiſe finde practiſed by Gods Saints:ppPſal. 18.1Ps 18:1 I will louelove thee, O Lord my ſtrength, ſaith Dauid. And againe,qq& 16.1. I louelove the Lord, becauſe he hath heard my voyce. Thus S. Peter, rrIohn 21.25.John 21:25Lord thou knoweſt that I louelove thee. And Mary had many ſinnes forgiuen her,ſſLuke 7.47.Luke 7:47 for ſhee loued much. The Church in the Canticles likewiſe plentifully,ttCani. 1.7. Tell me ô thou whom my ſoule loueth (ſaith ſhee to Chriſt.) And againe,uu…. 1.3 By night on my bed I ſought him whom my ſoule loueth. And what word more common in that ſong, than LoueLove and welbeloued? I muſt bring Ignatius alſo to be of the Quorum, **Epiſt. 12. quae eſt ad Romanos.My LoueLove Chriſt (ſaith he) was crucified. And thus hath this truth beene proued, That the Church and eueryevery true member thereof both doth and ought to louelove the Lord entirely.

Reaſon. Dilexit enim non …xiſtentes i…o …ſiſtentes. Bernard.And Reaſon good: For firſt he loued vsus not exiſting, yea reſiſting. ForxxRom. 5.8. 1 Iohn 4.19.Rom 5:81 John 4:19 while we were yet ſinners he loued vsus. This Reaſon is giuen by S. Iohn; We louelove him becauſe he loued vsus firſt. And ſurely if God preuent vsus with louelove, we can doe no leſſe than anſwer him in the ſame nature, though not (for that is impoſſible) in the p. 41ſame meaſure. Doe not Publicanes yyMat. 5.46. Luke 6.32. Si taerdi ſumus ad amandum, non tardi ſimus ad redamandum.Matt 5:46Luke 6:32louelove thoſe that louelove them? Sinners doe the ſame. Though then we hauehave not beene forward to louelove firſt, yet let vsus not be backward to returne louelove at laſt.

Againe, we are tyed to him by all the bonds of louelove and duty: we are his creatures, zzPſal. 100.3.Ps 100:3he our maker; we his Reaſ. 2 Seruants, heaaMal. 1.6.Mal 1:6 our Lord; we his Children, bb2 Cor. 6.18.2 Cor 6:18he our Father; we hisccHoſ. 2.19.Hos 2:19 Spouſe, he our Husband. Yea ſo ſtrait is the vnion betwixt him and vsus, as that he is ſaid to bee the Foundation ddEpheſ. 2.20.Eph 2:20, we the building; He theeeIohn 15.1.John 15:1 root, we the branches; He theffEpheſ. 5.23.Eph 5:23 Head, we the body, &c. Being bound by ſo many and ſo neere bonds, how can wee but acknowledge it is our duty intirely to louelove him?

Beſides, he only is louelove-worthy, beingggCant. 5.10. Splendor ſummi illius boni pulchria Coelnin, pulchra terra, fed pulchrior quifecit illa.Song 5:10 the chiefeſt amongst Reaſ. 3 ten thouſands. What is there to be compared with him? The moſt excellenteſt creatures are but as the beames of his beauty; That glory or goodneſſe which is in any of them is but as a ſhadow in reſpect of that infinite good which is in him, who is the maker of them. Thus this threefold cord may hold vsus;hhEccleſ. 4.12.Eccl 4:12 it will not eaſily bee broken, as ſpeakes wiſe King Solomon. And now Triplex ex arbore fructus; A three-fold vſe this point affords.

For triall: And indeed what better vſe can we make Ʋſe 1 of it? There was neuer any Senacherib nor Ieſabel but ſaid they loued God; and who boaſts more they louelove him, than the prophaneſt wretch that daily doth contemne him? It is a thing counted both common and eaſie to performe this duty, and no man doubts hee is herein to ſeeke; when notwithſtanding this is as true as God is true (who is Truth it ſelfe) that no more doe truly louelove God than are from all eternity elected by God to ſaluation; And wee know, or may know (for Scripture ſaies it) that the number of them is ſmalliiEſay 1.9. Luke 12.32.Isa 1:9Luke 12:32, yea very ſmall (comparatiuely conſidered) their account will ſoone be made,kkRom. 9.28.Rom 9:28 it is but a ſhort worke, into a ſhort ſumme ſhall they be gathered.

p. 42Rules of triall for the diſcouery of our louelove to God.Seeing then, it is as narrow as Gods election (and that is very narrow) let each one ſearch narrowly his boſome for this grace. A rule of three, (1. our Affections, 2. our Words, 3. our Actions) will ſufficiently diſcouer it.

1By our Affections.By our affections will it ſoone bee ſeene, what louelove we beare to God: For LoueLove, as the greateſt wheele ſets all the reſt a worke;Deſire. It is the ſtrongeſt affection, and to it doe all the reſt giuegive place: where that goes before, Deſire followes after: What I louelove I deſire to enioy, and it is not where it begets not a deſire of ſociety.ll2 Sam. 13.2.2 Sam 13:2 Ammon was very ſicke through louelove, his fleſh did pine and waſte away becauſe he could not, enioy his ſiſter Thamar. Dauid and Ionathan did louelove intirely,mm1 Sam. 18.1.1 Sam 18:1 and as the Text ſaith, their ſoules were knit together, whence it was that they tooke ſuch pleaſure and contentment each in other;nnCap. 20.18, 19, 41, 42. the ſtory ſhewes what ſhifts they made to meet, what weeping and heart-ſorrow there was when they were to part, and all becauſe they loued. Thus hee that loues the Lord muſt needs deſire to hauehave ſociety with the Lord: A ioy it is to his ſoule to meet him; and nothing doth he deſire ſo much as to enioy him. And ſo Dauid was affected, as appeares by thoſe many patheticall deſires of his:ooPſal. 73.25.Ps 73:25 Whom hauehave I in Heauen but thee? and there is none vponupon the earth that I deſire beſides thee. ppPſal. 42.1.Ps 42:1As the Hart panteth after the water-brookes, ſo panteth my ſoule after thee O God. qqPſal. 146.6.Ps 146:6My ſoule thirſteth after thee as a thirſty land. rrPſal. 130.6.Ps 130:6My ſoule waiteth for the Lord, more than they that watch for the morning: I ſay, more than they that watch for the morning. Theſe and many other ſuch like ſayings ſhew the affection of his ſoule. And whereas in ſome places God is pleaſed graciouſly to manifeſt his preſence after a ſpeciall manner, and in ſome exerciſes there is an eſpeciall kinde of fellowſhip had with him, we ſhall finde what a great deſire the godly hauehave had to ſuch places, and what great louelove they hauehave borne to thoſe duties.ſſPſal. 26.8.Ps 26:8 I hauehave loued (ſaith p. 43Dauid) the habitation of thy houſe, and the place where thine honour dwelleth. And elſe-where thus:ttPſal. 27.4.Ps 27:4 One thing hauehave 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;uuPſal. 84.1, 2.Ps 84:1Ps 84:2 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.Ps 119:97 Oh how louelove I thy Law! it is my meditation all the day. xxverſe 127.I louelove thy Commandements aboue gold, yea aboue fine gold. yyPſal. 55.17.Ps 55:17Euening and morning, and at noone will I pray, and cry aloud. zzPſal. 119.164.Ps 119:164Yea ſeuen times a day doe I praiſe thee becauſe of thy righteous iudgements. This hath beene the deſire of ſuch (whoſe hearts hauehave beene enflamed with the louelove of God) after his preſence of grace here; and as deſirous hauehave they bin after Gods preſence of glory hereafter, with Paul deſiring to bee looſed that hee might bee with Chriſt,aaPhil. 1.15.Phil 1:15 which they count beſt of all: and with the Bride and Spirit in the Reuelation ſay, Come bbReu. 22.17. verſ. 20.Rev 22:17. Amer; euen ſo, come Lord Ieſus.

Againe, out Ioy will make knowne our louelove.Ioy. For where louelove 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 louelove cauſeth vsus to deſire ſociety with the beloued party, ſo it maketh vsus 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,ccIſay 61.10.Isa 61:10 I will greatly reioyce in the Lord, my ſoule ſhall be ioyfull in my God. The Apoſtle Paul calleth Chriſt his reioycing;dd1 Cor. 15.31.1 Cor 15:31 By our reioycing which I hauehave in Chriſt Ieſus. Thus do Gods children reioyce in Gods preſence, yeaeeIsay 9.3.Isa 9:3 their ioy before p. 44him 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 louelove we eſteeme highly of, and often ſolace our ſelues in the beholding it: Soff1 Iohn 5.1.1 John 5:1 If we louelove him that begat, we louelove him alſo that is begotten: If we louelove God, it cannot be, but we muſt needs reioyce in the Image of God, which appeares in his children, conſiſting inggEpheſ. 4.24.Eph 4:24 righteouſneſſe and true holineſſe. And thus did Dauid, hhPſal. 16.2, 3.Ps 16:2Ps 16:3My 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 hauehave read) ſaluting Hepheſtion in ſtead of Alexander, who was but Alexanders fauourite, bluſhed and was much aſhamed vponupon 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 areii1 Cor. 12.12.1 Cor 12:12 Chriſt.

And as in the Image, ſo LoueLove cauſeth vsus to reioyce in eueryevery thing that ſerueth to the praiſe or profit of the beloued party; So here: As 1. generally; in the Churches welfare; IeruſalemkkPſal. 137.6.Ps 137:6 ſhall be preferred to our chiefeſt ioy: thus the godly in Iſayes dayes,llIſay 66.10.Isa 66:10 Reioyce yee with Ieruſalem, and be glad with her, all yee that louelove 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,mm1 Chro. 29.9.1 Chr 29:9 The people reioyced for that they offered willingly; And in Aſa's time,nn2 Chro. 15.15.2 Chr 15:15 All Iudah reioyced at the oath of the couenant which they had made vntounto 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 vponupon them as vponupon themſelues at the beginning, p. 45they glorified God, ſaying, ooActs 11.18.Acts 11:18Then hath God alſo vntounto the Gentiles granted repentance vntounto life. It maketh vsus likewiſe to reioyce at our owne well-doing, becauſe honour thereby redounds to the name of God; ſo ſaith Solomon, ppPro. 21.15.Prov 21:15It is ioy to the iuſt to doe iudgement. And laſtly, in our owne ſaluation,qqLuke 10.20.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 LoueLove cauſe vsus to reioyce.

Further,Feare. our LoueLove (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 byrrDeut. 10.12.Deut 10:12 Moſes as ſiſters, for where one is there is the other. True it is, that perfect LoueLove caſteth out Feare ſſ1 Iohn 4.18.1 John 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:ttExod. 20.20.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 louelove: 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 LoueLove cauſeth Sorrow and Griefe; Griefe.1. For our beloueds abſence: 2. For any wrong or iniurie offered vntounto him. Doe we not ſee what diſcontentment, beaſts (which out of naturall inſtinct louelove their young) doe ſhew when they hauehave loſt them? And how grieuouſly doe Parents take the death or abſence of their children? In humane louelove amongſt friends it fareth after the ſame manner as it doth in naturall; what a p. 46heauy parting was there betweene Ionathan and Dauid uu1 Sam. 20.41.1 Sam 20:41? And is not this the nature of religious louelove? The Spouſe hauing loſt her welbeloued, inquires through the ſtreets as vndone without him,**Cant. 5.6. Cap. 3.2.3.Song 5:6 Saw yee him whom my ſoule loueth? And ſo doth eueryevery 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 hauehave 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,xx1 Sam. 20.34.1 Sam 20:34 He was grieued for Dauid becauſe his father had done him ſhame: So louelove 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 outyyMatth. 26.75.Matt 26:75 with Peter and weepeth bitterly; and (as it is ſaid of the people of God in the day of their repentance) drawes waterzz1 Sam. 7.6.1 Sam 7:6, to powre it out before the Lord. And ſo was Dauid affected, as appeares in thataaPſal. 51.Ps 51 poenitentiall Pſalme, which he made vponupon occaſion of his ſoule fall into adulterie and murther: If by others; he laments it heartily with Lot, bb2 Pet. 2.8.2 Pet 2:8who dwelling amongst the wicked in ſeeing and hearing vexed his righteous ſoule from day to day with their vnlawfull deeds. And thus did Dauid, ccPſal. 119.158.Ps 119:158I beheld the tranſgreſſors and was grieued, becauſe they kept not thy word. ddVerſ. 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 vntounto them,eeEzra 9.3.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 giuegive glory to the Lord, neither would heare, he telleth them,ffIer. 13.17.Jer 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 p. 47with Gods owne marke for his,ggEzek. 9.4.Ezek 9:4 mourne for the abominations committed in Ieruſalem, whereby they teſtified the ſoundneſſe of this grace of LoueLove.

As Griefe, ſo Patience, Patience.in ſuffering and vndergoing of trouble, labour, paine, will manifeſt how great our louelove is which we beare to God. What infinite paines will men that louelove the world take for a handfull of it? Hunters, Hawkers, how doe they toyle and moyle, yet neuer complaine? And why? They louelove the ſport.Vbi amor eſt non eſt labor, ſed ſapor. Bernard. ſer. 85. in Cant. Hard things, louelove makes eaſie; great paines to it ſeemes pleaſure; no taske ſo hard which louelove refuſes to gratifie the beloued partie. For the louelove that Iacob did beare to Rachel, hhGen. 29.20.Gen 29:20he was content to vndergoe ſeuen yeares hard ſeruice, and they ſeemed vntounto him but as a few dayes: the reaſon is giuen in the text; For the louelove 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:iiGen. 34.19.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 louelove him. The Apoſtles depart from the preſence of the Councell, kkActs 5.40.Acts 5:40reioycing that they were counted worthy to ſuffer ſhame for the name of Chriſt. Ignatius that bleſſed Martyr of Chriſt Ieſus thus teſtified his louelove, as appearethllEccleſ. Hiſt. Euſeb. li. 3. ca. 36. by his Epiſtle which he wrote vntounto 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 louelove 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 vponupon 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 LoueLove is crucified, &c. And ſo Iohn Hus who being led forth to the place of execution (after he was condemned in the p. 48Councell of Conſtance to be burned) hauing a cap of paper ſet vponupon 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 mmHeb. 11.36.Heb 11:36of 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 hauehave beene inflamed with a louelove vntounto him, hauehave 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 vsus 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.