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cause_n	believe_v	faith_n	lord_n	1,391	5	3.9699	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21041	Tvvo treatises. The one, a most fruitfull exposition vpon Philemon: the other, the schoole of affliction. Both penned, by the late faithfull minister of Gods Word, Daniel Dyke, Bachelor in Diuinitie: published since his death by his brother, I.D. minister of Gods Word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1618 (1618)	STC 7410; ESTC S100162	203,709	388

truth of that excellent saying of PAVL Faith works by Loue Yea but I loue God or else it were pitie I should liue Thou lyest heare Christ If you loue mee keepe my Commandements And yet thou delightest thy soule in the daily breach of them for all this so affectionate entreatie of him whom thou professest thy Sauiour Behold MARY MAGDALEN and in her see vndoubted arguments of loue Her eyes which had beene entisements to vncleannesse she maketh a Bason of water to wash CHRISTS feete her haire abused to the same purpose a towell to wipe them Thou then that preferrest thy vnlawfull pleasures before Christ whatsoeuer thou confessest with thy mouth certainly thou beleeuest not with thy heart vnto saluation Secondly but as this Doctrine is terrible to the Hypocrite whom it vnmasketh of his vaine vizzard of faith so it is no lesse comfortable to the true Christian For what doest thou feele thy soule panting and breathing in the earnestnesse of desire after God doest thou find thy selfe grieued when thou missest of thy desire doest thou finde thy heart to arise when thou seest Gods Name dishonoured c Surely these things as they are arguments of sincere loue so likewise of Faith not fayned If thou feelest these things in any manner in thy selfe thou mayest truly say with him in the Gospell Lord I beleeue For it is impossible for vs to loue God vnlesse by Faith wee haue tasted how sweet Gods loue is to vs. But if thou findest these things in a smaller measure then is fit goe on with the same man and say Helpe my vnbeliefe For as true Loue argueth true Faith so a luke warme loue a faint and feeble faith For the Fountayne of Loue being as a good Conscience so likewise and that primarily and originally Faith not fayned 1. Tim. 1. vers 6. Looke what measure of Loue there is in any the like measure of Faith also If then we find great want of zeale in our selues we haue cause to bewaile the smalnesse of our Faith out yet so that feeling any measure of zeale at all we may raise vp our selues in a comfortable assurance of hauing Faith Therefore 1. Pet. 1. after that hee had said They loued the Lord he inferreth presently that they also beleeued in him In temptations oftentimes many excellent men are greatly troubled with doubting whether they haue Faith or no in as much as they cannot confidently and boldly nay scarse faintly and fearefully say that Christ is theirs but rather they are readie to say the contrary They feele the hand of Faith not onely trembling and quiuering but euen strucken with a dead Palsie But if at the same time thou canst perceiue that thou hast the giuing hand of Loue giuing vnto God and man those duties which thou owest them thou mayest assure thy selfe that thou hast also the receiuing hand of Faith taking those mercies which hee owes thee not howsoeuer for the present thou hast no feeling of it Satan and Sinne haue so benummed it If thou canst with DAVID Psal 18. 1. say I loue the Lord thou mayest as truely vse the words following and say The Lord is my Rocke Thirdly this Doctrine of Loues issuing and flowing from Faith confuteth those that teach our Election dependeth vpon our foreseene obedience By that which hath beene deliuered it appeareth that our loue of God is caused and stirred vp in vs by his loue to vs apprehended by our Faith And therefore we say with IOHN We loue him because he loued vs first But according to their Doctrine contrariwise God loues vs because we loued him first Fourthly this Doctrine teacheth vs what to iudge of that loue of God of that deuotion that is in Ethnicks Iewes Papists or any superstitious persons PAVL granteth to the Iewes a zealous loue of God but saith that it is not according to knowledge which is the very beginning of Faith But we haue shewed that the true loue of God is the handmaid of Faith And therefore if it shall wait vpon any other Mistris as vpon blind deuices of mans owne braine vpon good intentions falsly so called it is to be censured as a base a blind and preposterous zeale whatsoeuer shewes and colours it may haue For PAVL reioyceth in PHILEMON not for his loue alone but for his loue and faith that is for his loue conioyned with and proceeding from his Faith There is no matter of ioy then in Loue seuered from Faith Thus wee see how our loue of God comes from Faith Secondly our loue of our Brethren springeth Loue to our Brethren proceeds from Faith likewise from faith for the Apostle speaketh here of both loues This will appeare if either we consider those duties of loue which wee owe generally to all or in speciall to some For the first this is a dutie which wee owe to all indifferently to be readie to forgiue one another being offended Now what is that which will make a reuengefull nature yeeld to this but Faith which when once it hath apprehended Gods loue forthwith reasoneth as the Master in the Parable with his seruant Matth. 19. The Lord hath freely forgiuen mee my whole debt ought not I then to shew the like compassion to my fellow-seruant Therefore the Lord enioyning the dutie of forgiuenesse the Apostles pray Lord increase our Faith Luk. 17. 4 5. Ephes 5. Forgiuing one another euen as God for Christs sake hath forgiuen you and 1. Ioh. 2. 12. I write vnto you namely the Commandement of loue because your sinnes are forgiuen you Other duties there are which we owe specially to some As first to those that are yet vnconuerted the desiring of and by all meanes possible labouring after their conuersion Now it is Faith only which will make a man doe this For when by Faith wee haue felt the sweetnesse of Gods loue our selues we cannot but call vpon others and with the Prophet DAVID inuite them to the eating of the same dainties with our selues Ps 34. Come and see and taste how good c. As at the table if wee meet with any dish that pleaseth vs aboue another wee offer it presently to others desiring that it may haue their commendation as well as ours Thus EVE reached forth the Apple to ADAM Albeit here there be many to whom yet EVE though falne was vnlike so giuen to their appetites and louing their bellies that if they light vpon any meate which they loue more specially they like rauenous Harpies snatch it all to themselues grudging another the least morsell thinking all is lost that goes besides their owne lips But here no such thing can fall out for these exquisite delicates do so fully satiate vs that there still remaineth ynough for many thousand thousands Therefore we cannot endure to eat our Morsels alone but we desire the companie of others as PAVL did AGRIPPAES and the whole Assembly there present besides Acts 26. Would to God that both thou and all that heare me this day

most honorable the Apostle of Iesus Christ but reioyceth rather in this stile of the prisoner of Iesus Christ preferring it before the title of his Apostleship not onely by this mention of his imprisonment to raise vp pitie in the mind of PHILEMON and so to make a way for his sute that followeth but also hereby to shew that he iudgeth it a far greater matter and more praise-worthy to suffer for the Truth then to preach the Truth for the gift of suffering is preferred before the gift of beleeuing Philip. 1. 23. much more is it then aboue the gift of preaching which being a gift incident to cast-awayes as to IVDAS must needs giue place to the gift of beleeuing proper and peculiar to the Elect. Good cause haue we therefore with the Apostle to reioyce in our sufferings as being not only the cognizance and liueries of true Christians but also of strong and tall Christians Infants and Babes in Christ haue no strength in their backs to beare the burden of Christs Crosse When therefore wee are called forth into the field it is a signe of some strength and Christian manhood wherewith the Lord hath endued vs. Those Christians therefore which haue rest giuen them when many of their Brethren are exercised vnder the Crosse must be so farre from censuring and condemning them in regard of their afflictions that rather they are to conceiue a more honorable opinion of them as being such to whom the Lord hath giuen more strength of grace then to themselues Againe in our sufferings for Christ here is further matter of ioy That the Lord doth vs a special credit in them in that he maketh vs witnesses of his glorious Truth to the whole world In this regard Acts 5. the Apostles being scourged reioyced in that they were counted worthy to suffer any thing for Christ In these and many other respects hauing so great cause of cheerfulnesse in the Crosse let vs according to PAVLS example in this place in a holy kind and manner bragge and boast of them thinking the markes of our Lord Iesus which wee beare about in our bodies Gal. 6. 17. to be no greater deformities to vs then wounds and a disfigured face with the losse of eye or nose are to the valiant Souldier who hauing gotten them fighting in defence of his Countrie accounteth them speciall ornaments witnesses of his valour and manhood Lastly we are to obserue in PAVLS example the Doct. 5 dutie of all the Ministers namely to make good Ministers must be ready to make good their preaching by the prison their preaching by the prison if need be their sayings by their sufferings O base is that libertie yea baser then the basest bondage which is got by flinching from that Truth which wee haue preached and professed True it is that all Christians by vertue of their calling are called to suffering Matth. 16. 24 and 1. Pet. 2. 21. Vnto this are yee called for Christ hath suffered for you he was our prisoner and captiue for our sakes why then should any thinke much to be his prisoner who suffered for vs the losse of libertie and life too But the Ministers in more speciall sort euen by vertue of their ministerie are called to these sufferings Coloss 1. 24. PAVL hauing said that he suffered afflictions for the Churches sake in the 25. Verse addeth as giuing a reason thereof Whereof I am the Minister So 2. Tim. 2. 3. Thou therefore as a good Souldier a good Minister suffer affliction The reason hereof is plaine Euery Minister is the Churches seruant and the end of his ministerie is to build vp the Church in the truth of the Gospel which he cannot doe vnlesse being called thereto he be ready to seale the Truth euen with his bloud If hee will not thus abet and iustifie his owne Doctrine he giueth cause to the Church to doubt whether that be the Truth which he hath taught yea in truth he destroyes that which hee hath built and vndoes all that hee had done formerly But of this point more afterwards Thus much of the first person writing the principall writer PAVL The second and inferior writer is TIMOTHEVS described by the title of PAVLS brother We are not to thinke that TIMOTHY had any hand at all in the writing of this same Epistle but onely because a force vnited is the stronger PAVL takes him into the society of this Petition to PHILEMON together with himselfe So that TIMOTHY did only consent to this Petition of PAVL hee did not helpe him in the penning of it nor no man else onely the holy Ghost This example of TIMOTHY willingly ioyning with PAVL in this so Christian a businesse must teach vs without any sticking freely and frankly to lend our helpe to any that shall demand it for the furtherance of any good and honest cause TIMOTHYES stile here is PAVLS brother Elsewhere he calleth him his sonne as hauing conuerted him here his brother in regard of the communion of the same office with himselfe in preaching the Word Thereby teaching vs how louingly affected each to others the Ministers of the Word should bee whereof more afterward These be the persons writing The persons written to follow First the principall whom this letter more specially concernes the Gouernours of ONESIMVS First his Master PHILEMON Secondly his Mistris APPHIA PHILEMON is described first by the adiunct of PAVLS loue our beloued secondly by his calling our fellow-worker First hee is called beloued an argument that hee was one that loued God Otherwise that of IEHV spoken to IEHOSAPHAT might haue beene applyed to PAVL Wouldest thou loue them that hate the Lord Let vs learne by PAVLS example to haue our hearts inlarged in all true Christian loue towards the children of God Secondly hee is called PAVLS fellow-worker Whence it may probably be gathered that this PHILEMON was a Minister of the Word Though it cannot be denyed but that this title may be giuen not only to men but euen to women themselues as to PRISCILLA Rom. 16. 3. for all Christians are fellow-labourers in seeking GODS glorie and the common good of the Church Though yet in that place PAVL seemeth to respect in that title some speciall seruice which AQVILA and PRISCILLA had done for him Therefore BEZA well translates it My helpers for so the word ioyned with a Genitiue case is oftentimes taken But yet most properly this title belongeth to those that are of the same speciall calling with our selues I will not stand here to shew that the office of a Minister is a worke and that the Minister must be a labourer not a loyterer though I feare there be a number of idle bellies now adayes who may well call one another fellow-loyterers but rather I obserue First the humilitie of PAVL who though an Apostle in the highest degree of the ministerie Ephes Doct. 4. 11. 1. Cor. 12 28. yet disdayneth not to mate and yoke Humility of Ministers himselfe not only

stirre vs to thanksgiuing so the feeling of our wants and weaknesses mixed alwayes with those things wherein Gods goodnesse sheweth it selfe must driue vs to prayer Thirdly wee may obserue that PHILEMON Doct. 3 was such an one as ministred to PAVL iust occasion as of Prayer so likewise of Thanksgiuing Wee must labour herein to be like him that others specially Gods Ministers who eyther see vs or heare of vs may haue cause not onely to pray for vs but also to prayse God for vs. Many there are that we haue cause to pray for and that with great griefe that they are so bad But there is small matter for thanksgiuing in them But we should be such that our friends may pray for vs not with griefe but ioy and giuing of thankes vnto God for vs. VERS 5. Hearing of thy loue and faith which thou hast towards the Lord Iesus and towards all Saints BOth the effects of PAVLS loue to PHILEMON Thankesgiuing and Prayer are here both set forth by the cause moouing him both to giue thankes and pray for them for so I vnderstand that in them the Apostle setteth downe as well the cause of his Prayer as of his Thankesgiuing the which is more euident by comparing this place with Coloss 1. 3 4. where the same wordes almost are vsed that are here that Epistle as some not vnprobably thinke written at the same time as it was sent by the same Messengers that this was First then obserue That the greater graces wee Doct. 1 heare any of our Brethren to haue the more feruent Pray for those most whose graces are greatest Prayers ought wee to powre out for them vnto the Lord as appeareth in that place Coloss 1. 3 4. Wee giue thankes to God praying alwayes for you since or after that we once heard of your faith The more grace there is in any the greater must our loue be And the greater our loue is the greater will our desire be for his good Againe the greater grace there is the greater will be Satans spight and malice labouring euen out of that grace to worke disgrace to GOD and his Gospell And therefore the greater cause haue we to double the feruencie of our Prayers for the resisting of Satan Secondly Marke what it is either in others or Doct. 2 in our selues that especially should cause vs to reioyce The cause of Ioy and Thanksgiuing and giue thankes namely sauing and sanctifying Grace Faith Loue c. Many reioyce to see their Children prooue wise wittie wealthie when yet they bee poore enough in Faith and loue But yet there is no matter of ioy in common gifts seuered from sanctification nay there is matter of great griefe for they are not matters of ornament but of deformity rather Wit Wisdome Eloquence c. doe nothing become a wicked man nay they disgrace him rather for that which SALOMON speaketh of beautie in a wicked woman may truely be said of all other common gifts in all both men and women that are vngodly They are in them as the golden Ring in the snowt of a Swine If then wee would haue true matter of reioycing and thankesgiuing let vs not rest contented with common gifts of Nature but let vs put vpon the Earings of Nature the Iewell of Grace then may we haue ioy of our selues and cause to blesse the Name of the Lord. Not but that wee should giue thankes for other common graces but yet first as fruit of these and secondly specially and principally for these accounting one dramme of Faith one graine of Grace farre aboue many pounds of naturall parts thinking our selues more beholding to GOD for that small measure of sanctification which we haue then for all the ornaments of Nature whatsoeuer Therefore spirituall blessings in Christ should so affect vs and so possesse and take vp our minds and meditations that wee may seeme in a holy kind of forgetfulnesse to passe by the pettie inferiour blessings of this life as hauing no leysure almost to thinke of them Thirdly In that PAVL maketh PHILEMONS faith Doct. 3 and loue the matter of his Thanksgiuing and reioycing with him wee learne that much more is faith and loue a iust cause of reioycing to the owner of them Why then should the child of God at any time so hang downe the head and be deiected in mind but that in the middest of his griefe he should reioyce finding in himselfe any measure of true faith Therefore the Apostle willeth vs alwayes to reioyce in the Lord as being neuer destitute of that faith which layeth hold vpon that our Lord Iesus Christ Must the faith of our brethren minister matter of ioy and thanksgiuing and shall not our owne faith much more doe the like Fourthly Marke the occasion of PAVLS thanksgiuing for these graces of God in PHILEMON we cannot reioyce and giue thankes for those blessings we know not PAVL therefore must needes haue knowledge of PHILEMONS faith and loue but how came he to that By the report and relation of faithfull witnesses Hearing of thy faith and loue Here many things are to be noted First See in PAVLS example what is the effect that Doct. 1 the good report which the godly heare of their brethren vseth to worke in their minds Commonly men sucke in their owne prayses with very greedie and thirstie eares but they cannot with patience endure the prayses of others thinking that the prayses of others is a close kind of dispraysing themselues and that so much is taken from them as is giuen vnto another Hence it is that the speech of those that are much in the commendations of others is so tedious troublesome to vs in that thereby we feele our selues stirred vp to wrath fretting enuy and such like distemper of corrupt affections But it is farre The godly heare the good report of their brethren with ioy otherwise with the children of God who haue the circumcised eares of PAVL that not only with patience but with great ioy can heare the commendations of their brethren and vpon the hearing of them breake forth not into fretting and fuming but into a holy lauding of the Name of the Lord. As those Iewes did Gal. 1. 22 23. Away then with that vncircumcised Eare of Enuy that is offended with another mans prayse as an vnpleasing and distastfull obiect Christ called Enuy by the name of an euill Eye Surely we may as well giue it the name of an euill Eare which is no lesse vnwilling to heare then the Eye to see the good of our brother Secondly Obserue that thankes are due to God Doct. 2 not onely for those benefits which he bestoweth on Thanks must be giuen for others vs our selues but on our brethren also And therfore if we pay him not this debt he may iustly charge vs with ingratitude for shall we confesse it our duty to pray for our brethren that they may be enriched with these graces and shall we not thinke

of Israel and to bee without God in the world But when once we come to haue fellowship in one and the same Common-wealth of the Communion of Saints then thorough Christ wee haue accesse by one spirit vnto the father euen vnto one and the same father 2. They haue one common mother the Church Gal. 4. 26. Ierusalem which is aboue is free which is the mother of vs all So are they fellow-brethren both by fathers and mothers side Fitly therefore are these two articles ioyned together I beleeue in the holy Catholique Church the Communion of Saints By vertue of the Communion of Saints wee challenge a freedome in that holy incorporation 3. They haue one common elder brother IESVS CHRIST Heb. 2. 11. For which cause he is not ashamed to call them brethren This Communion stands not onely in a brotherhood among themselues but in a common brotherhood betweene CHRIST and the faithfull As the head is not onely the head of the shoulders but of the feet of the leggs and all other parts of the body They haue all one cōmon head 4. They haue all one common inheritance So that this partnership and fellowship doth not onely make them brothers but heerein it goes further for many brethren haue common parents a common elder brother but not the inheritance common their common elder brother makes that proper and peculiar to himselfe But heere there is a communion in the inheritance it being alike common to euery one Hence the faithfull are called fellow-heires Ephes 3. 6. and Fellow-citizens with the Saints and of the houshold of GOD Ephes 2. 19. And IOHN writes himselfe a brother of the Churches and a companion or co-partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Kingdome of IESVS CHRIST Apoc. 1. 9. Hence in CHRIST neither bond nor free c. but hee hath made vs all Kings and Preists to God his father Apoc. 1. 6. Hence IVDE calls it the Common saluation Iude 3. The Saints of God haue all communion in one and the same saluation and Kingdome of God So PETER speakes of himselfe I a witnesse and a partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory 1 Pet. 3. 1. 5. They haue all one common profession of the same faith Therefore howeuer faith in regard of the beleeuers application is proper and particular yet in regard of the profession thereof it is called the common faith Tit. 1. 4. To Titus mine owne sonne after the common faith This is that fellowship PAVL mentions Philip. 1. 5. your fellowship in the Gospell Their fellowship stood as in other things so in the common beleeuing receiuing and professing the Gospell Thus are they fellow-beleeuers and fellow-professours 6. They haue all the same ordinances of Gods worship in common and haue a ioynt fellowship and communion in the vse and exercise of them fellow-hearers of the same Word and Gospell Hence that phrase of the fellowship of the Mystery Ephes 3. 9. fellow-partners and fellow-partakers of the same Sacraments Hence the Supper called the Communion The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Cbrist 1 Cor. 10. 16. and see the reason vers 17. for we being many are one bread and one body for wee are all partakers of that one bread The Ministers and their Ministry is not their owne nor any mans peculiar goods but the common goods of the Saints in which they are all fellow-partners It was a misse in the Corinthians when they sayd I am Pauls and I am Apollos I am Cephas 1 Cor. 1. they are as farre awry that say PAVL is mine APOLLOS mine CEPHAS mine for all things are yours whether Paul or Apollos or Cephas c. all are yours and you are Christs and Christ is Gods There are but three Lords of all things GOD CHRIST and the Saints and these subordinate each to other So then PAVL and APOLLOS and the Ministers and Ministry of the Gospell the Word and Sacraments are the common goods of the whole Church in which all the Saints are fellow-partners 7. They haue the prayers each of other in common Therefore our Sauiour teaches vs to pray Our father Giue vs this day our daily bread forgiue vs our trespasses Teaching vs an exercise of this fellowship in prayer we are bound to pray for others therfore others haue a partnership in our prayers Heerein is the poorest and meanest Saint of God happy that as he hath the benefit of Christs intercession in heauen so hath he also the benefit of the prayers of all Gods Saints on earth 8. They haue the graces and gifts each of other in common In Grace there is not this meum and tuum we haue no grace hut by vertue of this communion wee are bound to communicate it and to make it common to others what gifts wee receiue others haue a right in them 2 Cor. 1. 11. the gift bestowed on vs for many As once of goods Acts 4. 32. so euer of grace none must say of the grace hee possesses that it is his owne Conduits are not any ones proper goods but are common to the whole towne And PAVL sayes of the Philippians Philip. 1. 7. That they were all partakers or fellow-partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his grace All the graces and gifts that any haue they are but the Church-stocke and part of their treasury in which the whole Church hath a partnership Graces who euer is berusted with the keeping of them are Church-goods in which all the Saints are fellow-partners 9. They haue a partnership in their affliction so that one Christian suffers not without the fellowship of another as the members of the same body haue all communion in the same greefe If one member suffer all suffer with it 1 Cor. 12. 26. Remember those that are in bonds as though yee were bound with them and them which suffer aduersity as being your selues of the body They haue as well a partnership in the crowne of thornes as in the crowne of glory as well in the sufferings as in the Kingdome of CHRIST Reuel 1. 9. I Iohn who am also your brother and companion or co-partner in tribulation and in the Kingdome and patience of Iesus Christ This partnership in afflictions stands both in a fellow-feeling and a fellow-suffering both are ioyned together Heb. 10. 33. 34. Partly whilest yee became companions or partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them that were so vsed Now marke wherein they shewed themselues partners with those that were so hardly vsed in afflictions For yee had compassion on mee in my bonds there is a fellow-feeling and tooke ioyfully the spoyling of your goods there is a fellow-suffering Hence vers 23. of this Epistle calls EPAPHRAS his fellow-prisoner fellow-prisoner not in regard of place but of cause and affection yea so neere is this partnership that in regard of their fellow-feeling each in others crosses euen