Hab. 2 4. The iust shall liue by his owne Faith Faith is the worke of the Spirit in the heart of man so that if it must be in the hearts of euerie one of vs it followeth that it must bee speciall Reason 2. Secondly true Fayth giueth sound comfort and worketh peace with God this is the property of that Faith which we must haue in vs. But comfort commeth vnto vs by hearing of a promise made to others not belonging to our selues What consolation of heart can this worke in vs to know that others shall bee saued This the Apostle speaketh of Heb. 6. God willing more abundantly h He. 6 17 18 to shewe vnto the heyres of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it is vnpossible that God should lye we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs. No man receyueth comfort by the riches of another himselfe being poor or by the honor of another himselfe liuing in disgrace can so no man can feele any comfort by the Faith of another so long as he wanteth Faith himselfe to apply Christ vnto himselfe Seeing then that euery man must attaine to saluation by his owne faith which is able to minister comfort vnto him in the time of neede we see that Faith consisteth in applying the mercies of God vnto our owne selues Vse 1. The Vses of this Doctrine are now to bee considered and stoode vpon that so wee may vnderstand how to apply this applying of Fayth vnto our selues First this confirmeth the forme and manner of speech vsed in the Articles of Fayth wherein euerie one is taught to say I beleeue in God Not We beleeue in God For howsoeuer wee are to pray for others as well as for our selues and are taught to say Our Father which art in Heauen yet when the question is of our Fayth wee must say not We beleeue but I beleeue We pray for others but we beleeue for our selues The like is to be sayde of euerie principle of Faith euerie man must holde them all and beleeue them all This ouerthroweth the Doctrine of the Church of Rome which teacheth a generall and implicite Faith to bee sufficient for vs to Iustification and Saluation For they teach if a man can say I beleeue as the Church beleeueth though hee know not how or what the Church beleeueth though hee vnderstand nothing though he be able to apply nothing vnto himselfe hee hath a good faith and by that faith may be saued Answereable to this Diuinity i Bellar. de iustif lib. 1. cap. 7. are the Iesuites and Schoole-mens damnable and diuellish positions which maintaine that the people are not bound to know what the matters of Faith bee that ignoraunce is better then the knowledge of them that they neede not enquire after them and that Faith is better defined by ignorance then by knowledge Hence it is that they commend the Colliars Faith k Apol. translated by Staplet part 1. page 53 who as the tale is told being at the point of death and tempted of the Deuill what his Faith was Aunsweared I beleeue and die in the faith of Christs Church but being againe demanded what the faith of Christs Church was that faith said he that I beleeue in and thus the deuill getting no other aunswere was ouercome and put to flight This fable hath beene so long told and related among them that now themselues begin to beleeue it to be a truth as a lyar by often telling an vntruth beginneth to thinke it may be a true tale This Colliars faith is the popish Creed which being founded in ignorance is too weake a shield to quench the fiery Darts of the Deuill and to resist his tentations Thus true faith is suppressed ignorance is set on foote by these ignoraunt Teachers who as they are blinde themselues so they would put out the eyes of others They require no knowledge of the things we pray for l Rhem. annot on 1 Cor. 14. on Luke 12 11. but preferre ignorance they require no ability to professe the perticular points of our faith but in grosse and general This ignorance is plentifully condemned in the Scriptures We are taught m Col. 3. 16. 1 Pet. 3 15. that the word must dwell plentifully in vs and that we must be able to giue an account of the hope that is in vs to them that shall require an aunswere of vs. We are taught n Math. 22 29 Rom. 15 4 Hebr. 5 11. Iohn 5 39. that ignorance is the Mother of all euill the roote of all error the cause of all vnbeleefe and that whatsoeuer things are written afore hand were written for our learning that wee might haue comfort and beleeue Thus do these enemies of God and his people take from them their sword when they should go to fight and strip them of their Armor when they should enter the battell like Theeues that put out the Candle which serueth to discouer them To conclude let vs know that an ignorant faith is no faith for where there is no knowledge there can bee no faith But such as liue in the Church of Rome being blindly led of blinde Teachers doo know nothing to their comfort they haue the key of Knowledge taken from them they are nuzled and encouraged in ignoraunce they heare it magnified and extolled vnto the skies Some of them pretend the reading of the Scriptures in the mother tongue and in the translation that all may vnderstand to bee a principall cause of heresie Another shameth not to auouch that it was the inuention of the Deuill to permit the people to read the Bible Another blusheth not to write that he knew certaine men possessed of a Deuill because being but Husbandmen they were able to discourse of the Scriptures They teach that it is Heresy for a Lay-man to dispute in a point of faith These men speake not by the spirit of God but vtter the Deuils language and instruct the people in the Colliars Creed It is written of Timothy o 2 Tim 3 15. that hee was trained vp of a childe in the knowledge of the Mysteries of Religion It is written p Deut. 29 29 that the things reuealed belong to vs and to our children In former times the Doctrines of godlynesse and seuerall points of religion were knowne of all and the lowest of the people reasoned of them q Chryso hom 3 in Lazarum Aug. tract 21. in Ioh. and their Byshops exhorted thē thereunto asking why they are vttered if they may not be known Why they haue sounded if they may not bee heard And wherefore are they heard but that we should vnderstand them Vse 2. Secondly seeing it is the very forme of faith to receiue and apply this teacheth that it is not enough for men to haue an hystorical faith to belieue those things
and refuse to heare him but to shewe himselfe true in his worde and faithfull in his promise hee dooth acknowledge him as his owne because hee confessed him before that sinnefull and wicked generation saying vnto him Verily I say vnto thee to day thou shalt be with me in Paradise The Apostle Iohn liuing when the Deity of our Sauiour beganne to bee doubted of and called into question saith p 1 Ioh. 4 2 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the Flesh is not of God If therefore wee looke to bee confessed of Christ and to haue our soules saued in the day of the Lord let vs boldly beare and behaue our selues vnder the Crosse and not shrinke in the wetting like deceitfull cloth let vs know that confession and saluation must goe together if wee waite for the one wee must expresse the other if confession go before we may build surely and ground our selues strongly vpon the promise of Christ that the saluation of our soules shall follow after and no man shall take it from vs. This made the Apostle say q 2 Tim. 1 12. For this cause I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Vse 2 Secondly seeing our Faith and Religion must be confessed it is a duty that lieth vpon vs to seeke to know the truth and labour to expresse the power of godlinesse otherwise it is vnpossible that euer we should make profession of it For profession of the faith presupposeth a knowledge of the faith for how can we confesse that which we kno not or manifest that to other wherof we are ignorant our selues This controlleth and condemneth those that liue in the Church heare the word and haue the Gospell sounding a long time in their eares yet know not what faith is nor how to beleeue so that whereas in regard of their continuance in the Church in regard of the meanes offred to them and in regard of their age wherewith God hath blessed them r Heb. 5 12. they might haue been teachers of others they haue neede to be taught the beginnings of faith the grounds of religion the principles of the word of God and are become such as haue neede of milke and not of strong meate Alas who can consider without great greefe of heart and anguish of spirit in what state the greatest number of our people stand and remember that after al our planting watering sowing and labouring they are apt and fit to receiue any religion because they are blinde and ignorant and know not God aright or any part of his truth to their soules health They are like the potters Clay which is readie to take any forme and receiue any impression or like the earth which altereth and changeth as the winde or weather as the Spring or Winter shall worke vpon it If they were taught to beleeue and receiue the Cabala of the Iewes the Alcoran of the Turkes the Reuelations of the Anabaptists the Traditions of the Papists or such like rotten trash of mans deuises and if they were countenanced by authoritie of Princes and Lawes of men they were as easie to be wrought vpon as waxe that is readie to receiue any stampe and impression A lamentable case that wee should bee still as Babes and children not knowing the right hand from the left carried about with euerie waue of Doctrine and receiuing the darknesse of errour for the light of the truth But we haue not so learned Christ and the Christian Religion When we haue once giuen entertainment vnto the truth and imbraced it soundly in our hearts we must not denie the faith whatsoeuer befall vs whatsoeuer trouble come vnto vs whether prosperity fawne and flatter vpon vs or whether aduersity pinch vs and paine vs whether the Sunne of peace shine vpon vs or whether the clouds of affliction ouer-shaddow vs wee must alwayes be the same and our standing in the faith should not be wauering or wandering to giue ouer at euery assault and to shrink backe for euery brunt and to deny our Lorde and Maister by euery tentation This serueth to reproue those that knowe nothing and therefore can professe nothing and as they know nothing so they will know nothing of whom we may say as the Apostle doth Å¿ 2 Pet. 3 5. This they wittingly know not and so are wilfully ignorant and shut their eies because they would not see and because the light shold not shine into their hearts For seeing God hath commanded the light to shine out of darknes we may truly say t 2 cor 4 3 4 6 If our Gospell be then hid it is hidde to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God shoulde not shine vnto them Thus doth God send them strong delusion that they shold beleeue lies u 2 Thess 2 11 12. That all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse Let vs therefore seeke after knowledge as for great Treasures Let vs search the Scriptures that in them we may find eternall life let vs haue the word of God dwell plentifully in vs which is able to make vs wise vnto Saluation Let vs vse all good meanes to encrease knowledge in vs to begin in Faith to hold out a good confession to maintaine the truth against all the aduersaries that rise against vs. Vse 3. Thirdly seeing it is a duty to open our mouthes and lose our tongues to confesse to his name that hath called vs to his truth it standeth vs vpon continually and constantly to pray for the Spirit of strength or corroboration that we may be made able to stand in the time of danger It is not in all that know and acknowledge the truth to auouch it and to maintaine it to confesse it and to stand to it but onely of such as haue receiued the strengthening power of Christ Hence it is that the Apostle saith of himselfe x Phil 4 13. I am able to doe all thinges through the helpe of Christ which strengthneth me So he prayeth for the Colossians That they might be strengthned with the glorious power of Christ When a man hath once receiued to beleeue hee wanteth a new grace to bee giuen vnto him that the graine of Faith which lyeth hidden in the heart and couered in the Ashes of mans frailty may grow vp openly and bring forth in vs the confession of the mouth This appeareth by the words of the Apostle Iohn who testifieth y Iohn 12 42 43. That euen among the cheefe Rulers many beleeued in him neuerthelesse because of the
pointeth out vnto vs when he commandeth vs to shew forth our good workes in our life f Mat 5 16. that God our Father may be glorified which is in heauen One end of good workes is the glory of God They can neuer please him vnlesse they ayme at that marke and tend to that end This the Apostle Peter teacheth g 1 Pet 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation The glory of men and the magnifying of their name is not to be sought after but of God to whom all glory is due Reason 2. Secondly we are to make knowne the guiftes of God in our selues or in others because the more they be knowne and the farther they are spread the larger praise and more aboundant thanksgiuing may be giuen vnto God and yeelded to his name by many The rendring of thankes vnto him is a sacrifice that smelleth sweetly in his Nostrils The Apostle speaking of the liberallity of the Corinthians and exhorting them to the workes of mercy he vseth this reason that by beholding of them not only the godly are refreshed but God is glorified h 1 Cor. 9 11 12. That on all parts ye may be made rich vnto all liberalitie which causeth thorough vs thankesgiuing vnto God for the ministration of this seruice not onely supplieth the necessities of the Saints but also abundantly causeth many to giue thankes to God The reason is direct and of great force Reason 3. Thirdly in respect of others because the more the goodnesse and graces of God are spoken of and the more largely they are dispersed the mo by that meanes may be prouoked stirred vp to an imitation and following of their example and to a treading in their steps This is another end that we ought to respect in publishing the mercies of God to draw others to do the like and to prouoke them as by an holy emulation of their godlinesse Hence it is that the Apostle stirring vp the Corinthians to a bountifull helping of the Saints at Ierusalem he setteth before them the example of the Churches of Macedonia that they should follow them i 2 Cor. 8 1 2. We do you also to wit Bretheren of the grace of God bestowed vpon the Churches of Macedonia because in great triall of affliction their ioy abounded and their most extreame pouertie abounded vnto their rich liberality Hauing set before them this glasse to looke vpon and in it to beholde themselues that albeit the Macedonians themselues had heauie burdens laide vpon them and many charges of their owne that pressed them down whereby they were made poore yea extreame poore yet they hung not backe but were forward according to their power yea beyond their power to succour others He exhorteth the Corinthians heereupon k Verse 7. That as they abounded in euerie thing in faith and word and knowledge and in all dilligence and in their loue toward the Apostles euen so they should shew themselues to abound in this grace also Likewise hee commendeth the Thessalonians that they became followers of them l 1 Thes 1 6. 7 And receiued the word in much affliction with ioy of the Holy-Ghost so that they were as ensamples to all that beleeue in Macedonia and in Achaia So when he hath proued that Abrahams Faith m Ro 4 22 23 was imputed to him for righteousnesse he addeth Now it is not written for him only but also for vs to whom it shall be imputed which beleeue in him that raised vp Iesus our Lord from the dead So then if we lay these things together consider the person of God of the Church and of others that God is to bee glorified that the faythfull must haue their mouthes opened to praise him and that all others must bee prouoked by our good example in all these respects we learne that whensoeuer God bestoweth his guifts and we tast of his graces or others are made partakers of his goodnesse we must be carefull to make the same knowne to othets Vse 1. The Vses are now to be stood vpon First we see there may be somtimes a foolish modesty in concealing those good things which should bee vttered and published if they may further the cause of Religion or prouoke others to godlinesse or bring glory to God God is not ashamed of vs to bee called our God and to do vs good let vs not therefore be ashamed to acknowledg him to be good vnto vs and confesse his goodnesse to the sonnes of men We see how men are not ashamed to make knowne their vngodlinesse and proclaime it openly with brazen faces they glorie in it as at a triumph neuer blush at any thing Let vs therefore be bold to speake of good things account it our dutie to sound out alowd the graces that wee haue receiued It is to great nicenesse to hide Gods glory and our guifts This was the cause why Paule mentioned his labors his calling his knowledge his paines his n 2 Cor. 12 2. visions his reuelations when the false Apostles extolled them-selues aboue him to the reproach of his person to the slander of his calling to the disgrace of the Gospell and to the dishonor of God This compelled and constrained him not to be silent in his owne cause or rather in the cause of God and his Gospell For albeit his enemies seemed onely to contemne him and set his person at naught yet the contempt reached farther and thorough his sides they gaue a blow and a wound to the truth it selfe we must not be so dissolute and carelesse to neglect what euery one speaketh of vs but be iealous of our credit and maintaine our good name especially when our sincerity and Gods verity are ioyned together We see how Samuell before all the people o 1 Sam 12 3. protested his innocency in his life and vprightnesse in his calling because the Isralites had reiected him and brought his ministry into question There was a a time when Christ would not haue himselfe and his workes knowne to wit when the knowledge might hinder him and his preaching but he p Mat 10 27. commanded his Apostles to speake that in the light which he had told them in darknesse and to preach that in the house toppes which he told them in the eare This serueth to condemne those that derogate from the godly and diminish the graces that God hath giuen vnto them and bestowed vpon them For howsoeuer the notes of Godlinesse are stamped vpon them and the guiftes of God do shine as brightly as the light of the Sunne in them whereby they are marked to be his and knowne to belong vnto him yet they wil lessen and extenuate them and as it were clip the Princes Coyne that so they may be disgraced This is a manifest note of a
is sweeter then the Hony it is purer then the Gold it is better then the Pearles more nourishable then meate more forceable then the Leauen more profitable then the Raine more comfortable then the Dew that falleth vpon the Herbs It is able to make a Blinde man see a Crooked man straight a Bond man free a poore man rich a sicke man whole nay a dead man it is able to make aliue againe This is a great worke it is a wonderfull Miracle that God worketh in the time of the Gospell We are borne dead in sinnes g Ephe. 2 1. and trespasses without Faith without Repentance without Grace without God without Hope without Sanctification without Saluation but the Word of God is able to bring restoring of sight to the blinde deliuerance to the Captiue liberty to the bruised healing to the broken hearted and life to the dead This is noted as the end of Paules calling and sending to Preach the Gospell h Act. 16 18. To open their Eyes that they may turne from darknesse to light and from the power of Sathan vnto God that they may receiue forgiuenesse of sinnes and an inheritance among them that are sanctified by Faith in Christ Iesus Thus also the Author of the Epistle to the Hebrewes writeth i Heb. 4 12. The word of God is liuely and mighty in operation and sharper then any two-edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit of the ioynts and the marrow and is a discerner of the thoughts and intents of the heart If any aske the question how it hath this power I answer not by any inherent quality in it selfe nor by any force it receiueth from man that preacheth it but from the Supernaturall power of God k Gal. 2. and Psal 19 7 8 13 who is mighty in the hearts of men reioycing the heart conuerting the Soule giuing wisedome to the simple graunting light vnto the eyes and keeping from presumptuous sinnes by it Reason 2. Secondly that way whereby God worketh Faith in vs by the same meanes he beginneth our new-birth and maketh vs his owne Children But the ordinary meanes to worke Faith in vs is the preaching of the word For how shall they l Ro. 10 14 17 call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And how shall they Preach except they be sent So then Faith is by hearing and hearing by the word of God We see heereby that Faith is the cause and beginning of repentance we see also that Faith is wrought by the word and therfore by necessary consequence repentance must come by the word Here are three things offered to our considerations the Word Faith and Regeneration Regeneration is a fruit of Faith Faith is an effect of the Word the Word is preached by the Minister Now it is a true rule m Causa causae est causa causati that the cause of the cause is also the cause of the effect and therefore the preaching of the Word beeing the cause of Faith which causeth Repentance and Regeneration must also needes be the cause of Repentance and of Regeneration Reason 3. Thirdly it is the ordinance of God to worke this good worke of Regeneration in vs because we cannot by our wisedome or any naturall guifts in our selues though most esteemed in our owne eyes and greatly magnified by others attaine sanctification of life or beleeue vnto saluation This the Apostle testifieth 1 Cor. 1. and maketh this the reason why God will saue vs by the hearing of Faith preached n 1 Cor. 1 21. Seeing the World by it owne wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue There is a double knowledge of God and a double way to know him one Naturall the other Spirituall Naturall by the sight of the Creatures by the view of the world by beholding the heauens o Psal 19 1. Rom. 1 19. which declare the glory of God whereby the eternity the Maiesty the power the wisedome the greatnesse the goodnesse of God doe appeare Spirituall by hearing and hearkning vnto the word of God which not onely beareth witnesse to those essentiall properties of God more sufficiently and fully then the former but setteth down distinctly the Trinity of the persons and the mercy of God toward the elect promised and performed vnto them for Christs sake Naturall reason is blind in the matters of God and though it may serue to make vs without excuse it cannot suffice to bring vs to saluation without a farther and better guide So then the Lord to make the wisedome of the World foolishnesse and to gaine glory to his owne Name and to shew that he hath vouchsafed that grace mercy to vs which he denyed to the wisest among the Gentiles that were learned and skilfull in all humane knowledge but were vtterly ignorant of his Word hath raised vp to vs a light which they neuer saw and made vs to heare the sound of a voyce which they neuer heard Seeing therefore the word preached is of so great force that it causeth Faith in vs which all the wisedome of the World could neuer worke it followeth that this word of God is the ordinarie cause or Instrument of our conuersion and saluation This is so plain so pregnant a truth that it is greatly to be wondred that any should stumble or stagger at it and that all doe not submit themselues vnto it Obiections brought to proue preaching not to be the ordinarie meanes to beget faith But because doubts arise and Obiections are made against this point and principle plainly proued and firmely established by reasons out of the Scripture let vs see what they are and how they may be answered Obiection 1. First of all it is obiected that there are other meanes effectuall to worke Faith and to bring to Repentance as afflictiō or priuat admonition Touching affliction such as liued in Idolatry in ignoraunce in vncleannesse that fauoured wholly of the flesh and nothing at all of the spirit haue bin brought to confesse and forsake their sinnes and to humble them-selues vnder the mightie hand of God some being afflicted in body p 2 Chron. as Manasseth others troubled in Conscience feeling the wound of the spirit groaning vnder the stroke of Gods iudgements q Actes 9 6. as Paule in his conuersion haue by this meanes had Faith and Repentance giuen vnto them And touching priuate exhortation it is made auayleable to turne vs to God Hence it is that the Apostle teaching that a beleeuing Husband may with a safe Conscience vse the company of an vnbeleeuing Wife and a beleeuing Wife vse the companie of an vnbeleeuing husband so that the one ought not depart from the other hee vseth this Reason
haue nothing of vs. This is the reason vrged by the Apostle to the Corinthians l 2 Cor. 9 7. As euery man wisheth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer Now that which the Apostle speaketh of charity and of almes may as truely be spoken of euery dutie that God requireth of vs. When wee pray we must call vpon God chearefully for he loueth a cheerefull prayer When we giue thankes to his name for blessings receiued wee must thanke him chearefully for he loueth a chearful giuer of thankes and albeit these be notable parts of Gods worship and excellent duties commaunded of him and required of vs yet without this chearfulnesse they are as a dead thing not regarded Reason 2. Secondly our obedience vnto God must bee answereable to the obedience of Christ that hee performed to his Father for hee hath therein giuen vs an example and taught vs how to obey The maner of his obedience was willing and done of his own accord not extorted and wrested from him for then it could not haue beene accepted of God nor merritorious for vs nor praised in him Hence it is that the Apostle saith m Heb. 10 9 10. Then saide he Loe I come to do thy will ô God he taketh away the first that hee may establish the second By the which will we are sanctified euen by the offering of the body of Iesus Christ once made Thus Christ himselfe speaketh in the Gospell n Iohn 10 17 18. Therefore dooth my Father loue me because I lay downe my life that I might take it again No man taketh it from me but I lay it downe of my selfe I haue power to lay it down haue power to take it againe Where he sheweth that the cause wherefore he suffered was not because Caiphas conuented him or the witnesses accused him or Pilate condemned him or the Iewes executed him but because it pleased his Father and himselfe to make himselfe an offering for sinne For except hee had died willingly all his aduersaries had bin too weake to work any thing against him o Iohn 18 6. as appeareth in euidently the Garden when hee cast them all downe to the ground with a word of his mouth Heere is set down a pattern for vs to follow we must performe the like obedience that he did as his was voluntarily and willing so ought ours likewise to be that it may be acceptable in the sight of God Reason 3 Thirdly the things that are not done in Faith and Loue are sinne For without faith it is vnpossible p Heb 11 6 to please God And though I had the guifts of prophesy and knew al secrets and al knowledge yea if I had al faith so that if I could remoue mountaines q 1 Cor. 13 2 3 and had not loue I were nothing though I feede the poore with all my goods and though I giue my body that I bee burned and haue not loue it profiteth nothing So then we see that no dutie is acceptable without Faith and Loue. But nothing done vnwillingly vncomfortably or hypocritically can be done in Faith and Loue. And therefore such duties as are thus perfourmed haue no life nor vertue in them to giue them any grace or acceptation with God Reason 4 Lastly God knoweth our hearts and seeth hovv vve bring our guifts offer our offerings He looketh not vpon the outward vvorke but regardeth the intent of the heart When Caine brought vnto God an oblation of the fruites of the ground r Gen 4 5. he had no regard to him nor to his offring because he savv the hollownesse and hypocrisie of his heart This is the reason that Dauid vseth to perswade Salomon his sonne to haue a care to learn and to practise the will of God 1 Chro. 28 8. And thou Salomon my sonne know thou the God of thy Father and serue him with a perfect heart and with a willing minde for the Lord searcheth all harts and vnderstandeth al the imaginations of thoghts if thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer Where we see the Father carefull for the future good of his son mooueth him to endeuour and striue to know God by learning what he willeth to serue him vprightly and willingly by practising as hee enableth because our thoughts are not hidden from the all-seeing eye of God and because he offereth himselfe to them that seeke him but forsaketh them that refuse him when he is offered We may easily deceiue the eye of man that looketh only to the person and beholdeth only the outward worke but it is vnpossible to deceiue the searcher of hearts If then we gather al these reasons into a short sum and set them as in a Table before our eyes if we consider that God loueth a chearfull seruice that Christ performed a willing obedience that faith and loue giueth acceptance to the work and lastly that God giueth recompence according to the heart which he knoweth we see that the strength of them will beare the ful waight of this conclusion that the duties of our Religion must not be performed constrainedly but freely not grudgingly but chearefully not vnwillingly but readily not of necessity but voluntarily Vse 1. Now we are to make Vse of this Doctrine First seeing no man must performe any holy duty to God or man vpon compulsion or against his will but with all his minde and might we learne that euery action or dutie is accounted of by God not according to the greatnesse of the worker or outwarde shew of the worke but according to the will and affection of the dooer it is the manner of dooing that God more accepteth then the action or deede it selfe A Childe in his obedience to his Father is esteemed for his reuerent louing obedient and dutifull heart and not for the greatnesse or worthines of his worke For what can he do when hee hath endeuoured to the vtmost to pleasure his Father So is it with vs when we haue done all that wee can we must confesse we haue bin vnptofitable seruants and therefore God more respecteth the intention then the action the Worke-man then the worke the affection then the effect Mary is commended of Christ t Luke 7 47 and 21 3 4. because shee loued much The poore widdow that cast into the treasury one mite is praised by Christ aboue the rest that offered of their substance and superfluity He that giueth a cup of cold water in the name of a Disciple to a Disciple u Math. 10 42 shall not loese his reward What is the bestowing of a Mite Or what is a cup of colde water Are they of themselues in themselues considered any thing worth Or can they deserue to be accepted No in no wise but God accepteth the manner more then the matter how
blasphemed by carelesse and wicked professors the Apostle q Rom. 2 24. charging the Iewes that through their euill life the Doctrine of God was slandered so on the other side God is greatly honoured when our deedes accompany our wordes and a godly life adorneth and garnisheth a good profession according to ihe commandement of Christ r Math. 5 16. Let your light so shine before men that they may see your goodworkes and glory your Father which is in heauen Reason 2. Secondlie the forwardnesse of one is a notable meanes to draw forward another For as one wicked man maketh another and he that is seduced is an Instrument to seduce another so hee that is truely conuerted will not rest in the quiet fruit and inward comfort of his owne conuersion but labour to conuert others and so make them partakers of that comfort which they haue found The Apostle writing to the Thessalonians saith of them Å¿ 1 Thes 1 6 7 Ye became followers of vs and of the Lord and receiued the word in much affliction with ioy of the holy Ghost so that ye were as ensamples to all that beleeue in Macedonia and in Achaia They that are gained to the faith will be meanes to gaine others so that the winning of one is the gaining of another This we see in the conuersion of the Apostles When Andrew was brought to Christ t Iohn 1 41 43 45. He found his Brother Simon first and said vnto him We haue found that Messias which is by interpretation that Christ So when Christ called Phillip and said vnto him Follow me Phillip found Nathaniell and saide vnto him We haue found him of whom Moses did write in the Law and the Prophets Iesus that Sonne of Ioseph that was of Nazareth The like wee see in the Woman of Samaria when Christ had preached saluation vnto her and offered vnto her the Water of life that she should thirst no more u Iohn 4 28. shee left her Water-pot and went into the Citty and said to the men Come see a man which hath told me all thinges that euer I did is not he that Christ Being moued her selfe she moued others beeing drawne she drew others to Christ Reason 3. Thirdly it is a great comfort to the Pastors and Teachers of the Church when such as are taught do grow in grace and prosper by those meanes that are brought and offered vnto them The Apostle calleth the Phillippians his Bretheren beloued and longed for his ioy and his Crowne wherein hee accounteth their growth his honor their encreasing his reioycing their faith his hope their flourishing his felicity so when hee had praised God for the zeale of the Thessalonians in receiuing the word in following other Churches and in suffering affliction for the Gospels sake hee addeth this reason x 1 Thes 2 19 20. For what is our hope or ioy or Crowne of reioycing Are not euen you it in the presence of our Lord Iesus Christ at his comming Yes ye are our glory and ioy He doth not make the matter of his glorying and the occasion of his reioysing to bee his calling so much as the fruit of his calling hee doth not comfort himselfe so much in his Apostleship as in the effect of his Apostleship that is the conuersion and saluation of the Thessalonians If a man haue neuer so high and eminent a calling in the Church or Common-wealth he cannot comfort himselfe so much therein as when he seeth the blessing of God vpon his labours when he remembreth he hath kept a good conscience therein y 2 Cor. 1 15. and considereth he is to God the sweete sauour of Christ in them that are saued and in them that perish It is a great comfort to the Husbandman after his toiling and tilling after his planting and ploughing to see the fruits of his labours and to behold the encrease of the earth that yeeldeth vsury aduantage and encrease when it is sowed So it fareth with the spirituall Husbandman whose labour is greater oftner enduring al the yeare long whose patience is greater in waiting for the early and latter raine whose gaine and profit is lesse in tilling a dry and barren soile that yeeldeth little or no increase but a crop of cares a bundle of Briars and Bushes and an Haruest of Thornes and Thistles that are reserued for the fire Reason 4. Lastly the graces of God and the growing in these graces are fruites of their election and seales of their saluation so that the Angels in Heauen reioyce at the conuersion of a Sinner Euery grace of GOD addeth assurance the greater graces the greater assurance the more graces the more assurance the growth of graces is the growing of our assuraunce For if these thinges be found and abound in vs z 2 Pet. 1 8 10. they will make vs neither to bee idle nor vnfruitfull in the acknowledging of our LORD IESVS CHRIST but giue vs a comfortable assuraunce of our eternall election and effectuall calling So the Apostle giueth thankes for all the Thessalonians making mention of them in his prayers and remembring the efficacy of their Faith the diligence of their loue and the patience of their hope a 1 Thes 1 3 4. by all which hee gathereth assuredly as building vpon certaine knowledge that they are elect of God Now then to lay these reasons together and to gather them as vpon an heape seeing nothing bringeth greater glory to God among men nothing serueth better to draw on others nothing ministreth greater ioy to the Teachers nothing sealeth vp more surely their saluation then the increase of his Kingdome the growth of the Saints and the enlarging of the bounds of the Church it followeth that all Gods Children must shew their ioy and gladnesse when they see any to encrease in the obedience of the Gospell to grow in grace and to proceede constantly in the truth of God Vse 1. The Vses remaine to be considered and learned of vs. First we see that the principall and cheefest thing which the Minister should seeke and search after is the profiting of his people and the building vp of the Kingdome of God among them For his ioy in their growth and his comfort in their conuersion will cause him aboue all things to labour after it There is no comfort in the Minister like to this comfort when he seeth the fruits of godlines as it were the markes of Gods Spirit to shine forth brightly in his people What comfort hath the Husbandman more in his husbandry then to see the fruits of the earth not to be blasted but to be blessed not to wither but to grow what ioy hath the Shepheard like to this when he seeth the flocke not to be infected but to flourish not to be rotten and scabbed but to be sound and whole not to decrease and decay but to encrease and to bring forth thousands and ten thousands in our streetes What greater
delight hath the Nurse then to see her child liue in health grow vp in strength and stature and prosper in the world So there is no comfort like to this comfort no ioy like to this ioy no delight like to this delight to behold the haruest of the Lord the sheepe of Christ the Children of God to flourish and to encrease more and more to grow from faith to faith from grace to grace b Ephe. 4. 13. vntill they all meet together vnto a perfect man and vnto the measure of the age of the fulnes of Christ Hence it is that after the Apostle had testified his ioy and thankes to God for the faith and loue of the Colossians he addeth c Col. 19. 10. for this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all thinges being fruitfull in all good workes and increasing in the knowledge of God and let vs by this example comfort our selues in such as increase in good thinges and pray for such as are comming forward We liue in a decaying and declining time wherein many haue forgotten their first loue we see the cold season and Winter of all Godlines wherein men are frozen in the dregs of Sinne. Wee may behold with our eyes if we be not starke blinde a generall wasting languishing and consumption of the heate and heart of Religion If then in this common pining of the vital parts we may discerne any reuiuing and refreshing to appeare or any flourishing of Godlines which seemed dead at the root to spring vp let it be a comfort vnto vs and teach vs to giue God the glory who maketh light to come out of darkenesse and life to arise out of death This serueth to reproue those that neuer desire the profiring of their people nor regard what their estate and how their standing is in heauenly thinges they neuer consider whether they goe forward or backward whether they grow vpward or downe-ward to Heauen or to Hell to God or to the Deuill to Saluation or to damnation These are they that feed themselues to the full but regard not to feed the flocke ouer which the holy Ghost hath made them ouerseers These are they that liue of the Alter but care not to minister at the Alter they will be sure to reape carnall things but they haue no conscience to sow spirituall thinges They liue of the Gospell but they will not preach the Gospell The Apostle testifying his longing and thirsting after the saluation of the Church said I seeke not yours but you But these men if they would speake the truth from their hearts might say we seeke not you but yours we care not what become of you so that we may find the sweetnes of that which is yours How farre are these from the zealous affection of the same Apostle who became all thinges to all men if by any meanes he might saue some he teacheth that a necessity lay vpon him to preach the Gospell and denounceth a woe vpon himselfe if he preach not the Gospell Let vs all in our places follow his example and pray vnto God to giue the grace of conuersion to turne the hearts of men to the sauing knowledge of the Gospell and where he hath granted this mercy let vs pray him to encrease it more and more and to continue it vnto the day of Iesus Christ Vse 2. Secondly as the growing in good thinges is matter of ioy so on the other side it is caused of great sorrow and griefe of heart when the professors of the saith and hearers of the word and such as seemed louers of the truth do not profit but reuolt do not goe forward but goe backward do not grow better and better but become worse and worse It must not seeme strange that great sorrow ariseth vnto the seruants of God when men do not profit in good thinges We see what worldly sorrow is found in worldly men that causeth death the least occasion of losse the least feeling of trouble the least crossing of their humors can draw from them abundance of teares But such as are led by the spirit of God are spiritually minded d 2. Cor. 7. 10. they haue godly sorrow that causeth repentance vnto saluation not to be repented of This was in the Prophet Dauid when he saw a decay in Godlines and a growing in wickednesse e Psal 119. 136. mine eyes gush out with Riuers of water because they keepe not thy law This was in the Prophet Ieremy f Ier. 9. 1. and 4. 19. O that mine head were full of water and mine eyes a fountaine of teares that I might weep day and night for the slaine of the Daughter of my people This was in Christ our Sauiour when he came neere to Ierusalem he beheld the Citty and wept for it g Luke 19. 41. 42. O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are hid from thine eyes This was in the Apostle Paule when he saw the reuolting and back-sliding of the Galathians h Gal. 4. 19. and 5. 7. O my little Children of whom I trauaile in Birth againe vntill Christ be formed in you I am in feare of you least I haue bestowed on you labour in vaine ye did runne well who did let you that ye did not obey the truth This is a speciall note to discerne and distinguish true Pastors from hirelings and faithfull shepheards from Wolues for the true Ministers of Christ are inwardly touched and grieuously pained to behold the present sinnes of the people and the future iudgments of God hanging ouer their heads This is a great griefe of heart and goeth neere them to see so little growth of Godlines so little fruit of their labours so great encrease of all vngodlines This reproueth those that make a mocke of sinne and can laugh as heartilie at the committing of iniquitie as at the best ieast and the greatest sport If we begin once to laugh at sinne we will not make any conscience to commit it When once we do not sticke to ieast at it we will quickly come to it in good earnest When we can make a play of it there is but a short step to put it in practise The very Heathen i Plutar. in Solone Valer. Maxim lib. 2. Cap. 6. saw thus much that had but halfe an eye that if they suffered euill to be committed merrily and in sport they should finde it practised in their earnest contracts common affaires And many of the heathen by other Heathen are commended k Tacit. in his description of Germany among whom vices were neuer laughed at But how many are there among vs that would be counted and are indeed called Christians
his Religion where they cannot but heare God dishonoured his trueth blasphemed his seruants slandred and reuiled and yet make as though they heard nothing or saw nothing or could speake nothing for they stop their eares and close their eyes and shut their mouths to the discountenancing of Religion and the encouraging of euill persons How many are there that make the true professors of the word and the faithfull Seruants of God a common by-word and their Table-talke at their bankets and meetinges Wee are at such times ashamed of Christ of our faith of our religion of any matter that may tend to the edification of our soules but wee are not ashamed of the workes of the Deuill and of the fruits of darknesse We are not ashamed to fill our tables what shall I say with spewing nay worse then spewing with open blasphemy and swearing with slandering and reuiling of our brethren Such were the enemies that Dauid had experience of they reioysed and assembled themselues against him y Ps 35 15 16 and 69 12 13 the verie abiects tare him and ceased not with the false scoffers at bankets gnashing their teeth against him When he prayed daily vnto God and the zeale of his house did euen eate him vp hee became a Prouerbe vnto them they that sate in the gate spake of him and the drunkards sang songs of him When wee see godly men thus handled and their profession in our meetings taunted let vs open our mouths in the cause of the dumbe let vs giue glory to God in the midst of our assemblies and not suffer the faithful to be so foulely traduced and Religion it selfe through their sides to be nipped and despighted Let vs follow the counsell of the Wise man z Prou. 31 8 9 24 10 11 Open thy mouth for the dumbe in the cause of all the children of destruction Open thy mouth iudge righteously and iudge the afflicted and the poore We are willed according to our places and power by all lawfull meanes to helpe the afflicted and to succour the distressed We must not be faint-hearted and afraide to speake for them This is it which the Prophet teacheth a Psal 22 22. I wil declare thy name vnto my Brethren in the middest of the Congregation will I praise thee This is a duty to be practised of vs so often as we see our Brethren reuiled their profession taunted and Religion it selfe slandered I heare of thy loue and faith We haue heard before the commendation of Philemons profession so that Paule being farre remoued from him yet had notice of it Now wee are to consider wherein his profession stoode and wherefore he is commended The things for which hee is praised are these two Faith and Loue. He might haue named many other graces and gifts of God his knowledge his temperance his patience his meeknesse his gentlenesse his goodnesse his long-suffering but these are the cheefe and principall these perfect a Christians mans saluation For our happinesse standeth and consisteth in two things partly in our Communion with Christ our head and partly in our coniunction and fellowshippe with the members of Christ Faith is that which vniteth vs with Christ our head loue ioyneth vs together one with another which are the members of his body Doctrine 5. Faith and loue do commend a man to God his Church From hence wee learne that the cheefe things that commend a man to God and his Church are faith in Christ and loue to the Saints of God Among all the guifts of God which bring vnto vs a good report the principall are to be a beleeuer in Christ and to shew forth the fruits of mercy This appeareth in all the examples of the Fathers and Patriarkes of elder times that liued both before the flood and since the flood euen vnto the comming of Christ for by it a Heb. 11 2. our Elders were well reported of By Faith Abell offered vnto God a greater Sacrifice then Caine by the which he obtained witnesse that he was righteous God testifying of his gifts by the which faith also he being dead yet speaketh By faith was Enoch b Heb. 11. 5. 39 translated that he should not see death neyther was he found for God hath translated him for before he was translated hee was reported of that he had pleased God It is saide of Abraham that aboue hope he beleeued c Rom. 4 18 22. 1 8 and 16 4. vnder hope it was imputed to him for righteousnesse The Apostle speaking of the Romaines saith d Colos 4 1. I thank my God through Iesus Christ for you all because your Faith is published throughout the whol world And afterward he greeteth Aquila and Priscilla his fellow-helpers in Christ Iesus who for his life were ready to lay downe their owne neckes to whome not onely he gaue thankes but also all the Churches of the Gentiles So hee giueth thankes to God e 1 Thes 1 3. when he heard of the faith of the Colossians which they had in Christ Iesus and of their loue toward all Saints he praiseth God without ceasing remembering the effectuall Faith and diligent loue which were found in the Church of the Thessalonians All these examples teach vs this truth that it is faith and loue and such like graces of Gods spirit wherby we receiue a good report as that wherewithall we are accepted of God and become renowned in the Church Reason 1. The Reasons follow to confirme this Doctrine First they giue vs good acceptaunce and approbation with God and man because they are euident markes and notable Testimonies of our election and perseuerance They are as two eare-markes to know and discerne whose Sheepe we are Hence it is that the Apostle making mention of the Thessalonians in his Prayers who had shewed the effectuall faith and diligent loue the patience of their hope in our Lorde Iesus Christ in the sight of God euen our Father hee addeth f 1 Thes 1 4 Knowing beloued Brethren that ye are elect of God So the same Apostle writing to the Phillippians g Phil. 1 6. saith That because of the fellowship which they had in the Gospell he was perswaded of this same thing that God which had begun this good worke in them would performe it vntill the day of Iesus Christ For howsoeuer the faithfull haue a new name giuen vnto them and written in them h Reuel 12 17 which no man knoweth sauing he that receiueth it yet do the godly after a sort know and vnderstand the election of others the calling of others the iustification of others True it is they are assured of their owne election to eternall life more certainly by the inward Testimony of the spirit neuerthelesse wee haue some knowledge of the election of our Brethren by outward signes and tokens Now there are two things to bee considered the knowledge and iudgement whereof is hard and hidden the one
Secondly seeing Faith and Loue giue vs a good commendation and report let vs by these and such like graces of Gods spirit seeke after a good name let vs not hunt after the praise of men but that which is of God the other is a blast of wind this is certaine and neuer fadeth This made the Apostle say p 1. Thes 2. 5. 6. 4. We did not vse flattering wordes as ye know nor coloured coueteousnesse God is record neither sought we praise of men neither of you nor of others when wee might haue beene chargeable as the Apostles of Christ wee speake not as they that please men but God which approoueth our heartes This vse and conclusion being well pondred and considered in our heartes it will discouer the great vanity and folly of earthly minded men who seeke rather a great name then a good and godly name Thus did they that builded the Tower of Babel they sought a great name by their great exploits q Gen. 11. 4. for they would build them a Tower that should reach to heauen that is exceeding high to get them a name Thus did Absolom seeke a name by r 2. Sam. 15. 5. adulation and flattery by stealing away the hearts of the people by creeping and crouching to euery one Thus do hypocrites seeke a name by a vizard of holines putting on a shew of Religion Å¿ Reuel 3. 1. who indeed haue a name that they are aliue but they are dead Thus do rich men hope to become famous and to leaue a name behind them by getting goods raising vp their Children t Psal 49. 11. 12. who thinke that their houses their posterities shal continue from generation to generation and cal their Lands and Liuings by their names Thus did Nebucadnezzer seeke a name when in the pride of his heart he said u Dan. 4. 27. Is not this great Babell that I haue built for the house of the Kingdome by the might of my power and for the Honour of my Maiesty Thus did Herod by his smooth words and eloquent speech procure the applause of the people that cried out It is the voyce of God and not of man All these were ignoraunt what a good Name is and therefore they and their Names could not continue in honour but perished like Beasts that die of the rot and murraine Wherefore wee must labour to get a good name by faith in Christ by fauour to the Saints by loue to the Gospell which we shal obtain if we bee carefull to auoide all kinde of sinnes both grosse sinnes and light sinnes and all occasions and enticements that may draw vs vnto them It is vnpossible that wee should haue Faith to please God and to haue praise of God if wee neuer repented of Dead-workes if wee liue in open sinnes against knowledge and against Conscience And howsoeuer wee account some sinnes small and slender as the Church of Rome hold some Veniall yet x Eccl. 10 1. As dead Flies cause to stinke and putrifie the Oyntment of the Apothecarie so dooth a little folly him that is in estimation for Wisedome and for glorie On the other side wee must striue to bee rich in Faith and in Good-Workes for such as endeuour themselues to honour God in these shall receiue Honour from God And if by any weakenesse or infirmity wee bee falne to the losse of a good Name we must haue a care with all speede to repaire it wee must bee humbled by vnfaigned Repentaunce Wee must seeke to be reconciled vnto God to bee washed in the blood of Christ to bee purged in out Consciences and to builde vp the ruines of our decayed life For the care to repayre this good Name being lost must bee no lesse then to obtaine it at the first This wee see in Dauid in Manasses in Peter who turned vnto God with all their hearts who by their rising againe from sinne to Righteousnesse builded that which before they destroyed repayred that which before they impaired and encreased that which before they had diminished Vse 3. Lastly it is a great comfort and consolation to the faithfull and godly to keepe Faith and a good Conscience they are assured that howsoeuer the Wicked shall vndermine and nibble at our good Names and cast some blemish vpon them to defile them yet God vndertaketh the protection and preseruation of our good Names and it resteth not in the power of any creature to spoyle vs of them There are 3. enemies to a good name True it is our good Name is in danger of three great enemies which are as three Catterpillers that wast the fruits of the earth or as so many Locusts that eate vp the grasse of the fielde or as three Canker-Wormes that eate the barkes of the Trees Some are Authors and Inuenters of Slanders and false Tales Others are Walkers and Talkers of them spreading them abroad to the hurt of others A third sort are Hostes and receiuers of the two former beleeuing such Ware to bee good as these Marchants and Brokers bring vnto them But howsoeuer the Children of God are subiect to the venomous tongues of vngodly men whereby they are maligned and slaundered yet they must reioyce and comfort themselues in this that their approbation is in Heauen and their rewarde with their God thorough whose aboundant Mercie they shall be had in perpetuall remembrance This the Apostle putteth vs in minde of when hee sayeth y Phil. 4 8 Whatsoeuer thinges are true whatsoeuer things are Honest whatsoeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if there bee any Vertue or if there be any praise thinke of these thinges which yee haue both learned and receyued and heard and seene in me For what shoulde it auayle a man to bee praised and commended in the World for Strength for Nobility for Gentrie for Riches for Beautie for Greatnesse which cannot make vs blessed Nothing can giue vs true and euerlasting Honour and cause vs to bee approoued of God and Men but Faith and the fruits thereof that accompany saluation Hence it is that the Apostle speaking of the Fathers that liued in faith and died in faith which followed them euen to their Graues y Heb. 11. 39. saith that all of them through Faith obtained a good report Let vs therefore aboue all thinges seeeke to please God by faith that so we may finde that fauour which neuer shall haue end Faith and Loue We haue shewed before wherein the praise of Philemon standeth to wit in faith and Loue which offereth vnto vs an other profitable consideration in that he ioyneth and annexeth these two vertues together He nameth not faith alone nor Loue alone but he knitteth faith and Loue as it were in one band together So then we see that these two graces giuen by one and the same spirit are remembred to take vp their seat and lodging in one mans heart Doct.
God and hate his Brother hee is a Lyar for howe can hee that loueth not his Brother whom hee hath seene Loue God whom hee hath not seene And this Commaundement haue wee of him that he that loueth God should Loue his Brother also Where hee teacheth that the loue of God and the loue of our Bretheren are knit together with such a fast knot as can neuer bee loosed and dissolued the Workes of the first Table cannot be pulled assunder from the Workes of the second Table The Apostle Peter moouing the dispersed Iewes to giue dilligence to make their Election sure and their calling certaine that so they might neuer fall away p 2 Pet. 1 5 6 7. exhorteth them To ioyne Vertue with their Faith and with Fayth Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlinesse and with Godlynesse Brotherly Kindnesse and vvith Brotherly kindnesse Loue. These Christian graces of Gods Spirit he would haue in them and not onely to be found in them but to abound in them and not onely some of them but they must endeuour to get them all and to ioyne one of them to another that so we may bee fruitfull in all good Workes It is not therefore enough for vs to haue one guift alone and then think we are well Let vs not flatter our selues and boast of our Religion to say wee haue Faith or Knowledge or Temperance or Loue. Hee that hath but one of them hath indeede none of them We must haue many or else wee cannot assure our selues that we haue any at all For as hee that is reformed in one sinne is reformed in all knowne sinnes and he that truely repenteth of one truely repenteth of all so hee that hath obtayned one gift hath gotten many One sinne commonly goeth not alone so one Vertue goeth not alone When Fayth commeth there commeth a Traine with it it is as a Royall Queene that neuer trauaileth abroad without her traine Faith layeth holde vpon Christ in whome q Col. 1 19. 2 3. all Treasures of Knowledge Wisedome are hidden Whosoeuer possesseth him and hath him dwelling in his heart hee possesseth all thinges If then wee by attending on the ordinance of God haue gotten Faith r Rom. 20 17. which commeth by hearing and hearing by the Word so soone as Faith is entred a great multitude and mightie Armie of Gods Graces stande about vs and throng at the doore of our hearts as it were striuing and thrusting which of them shoulde enter first and they neuer giue ouer vntill they bee all come in and haue taken vp their lodging there neuer after to bee dislodged and dispossessed of that place Let vs not therefore bee so sparing and niggardly to thinke one grace of God sufficient for vs we serue a liberall Lorde and bountifull Maister that offereth to make vs partakers of all his Treasures and to bestow vppon vs all the riches of his house We may put our hands into his Coffers and store our selues with plenty and aboundance Wee see howe they that couer their houses Å¿ Plaut in Trinum Benefacta benefactis alijs pertegito ne perpluant do lay Tile vpon Tile or Stone vpon Stone or Strawe vppon Straw so thicke that it may not raine thorow and that they may be defended from winde and weather so should it bee with vs that are setting vppe a Christian building when we haue laide a good foundation wee must couer our houses with a strong couering wee must lay Grace vppon Grace and ioyne Vertue to Vertue that though the stormes of tentations beate vpon vs yet they may not preuaile against vs though the Raine of afflictions fall vpon vs yet it may not enter into vs and although the Windes of wickednesse doo oftentimes blow vpon vs yet they may not ouer-turne and ouerthrow vs. Vse 2. Secondly seeing Faith and Loue go together and dwell together we are put in minde of a notable dutie and are thereby directed to prooue our Faith by our Loue and our Loue by our Faith and to make one of them serue to assure the other The cause wil proue the effect and the effect will manifest the cause We may proue fire by the heat and the heat by the fire a good tree by his fruit the fruit by his tree Many wil seeme faithful religious they will glorify that they beleeue boast of their piety and godlinesse yet come to their liues you shal find therein no fruits of mercy no works of charity no tokens testimonies of their loue appearing in them This mans religion is in vaine his faith is in vaine his shew of godlinesse is in vaine for pure t Iam. 1 27 2 16. Religion and vndefiled before God the Father is this to visit the fatherles widdowes in their aduersity to keep himself vnspotted of the world And the same Apostle in the next chapter teacheth That it shal not profit any man to say he hath Faith when his Faith bringeth forth no Good-workes Againe many will shew some fruites of Loue to their Brethren in Almes in liberality in giuing vnto the poore in dealing iustly and vprightly and yet haue no faith they doo them as naturall men mooued by a naturall affection or stirred vp by vaine glory or hunting after the praise of men or constrained by the lawes of Princes or fearing the reproach of the world or seeking the merit of their owne saluation All such haue their reward according to their worke but not according to their hope They haue their reward already they must look for no other they haue it among men they shall loose it with God they haue the applause of the world but they must passe another doome in the life to come Such faith before spoken of without loue is but a shadow of faith and such loue without faith is but a shadow of loue both are naught and nothing worth if they be assunder The roote ioyned to the Tree are both good and make the branches fruitfull but seperate the one from the other pull the root from the Tree and you destroy them both you kill them both This is that vse u Iames 2 18. which S. Iames vrgeth chap. 2. Some man might say Thou hast the Faith and I haue workes shew me thy faith out of thy workes and I will shew thee my faith by my workes Whereby we are taught to try the truth of our faith the sincerity of our loue that we be not deceiued in the one or in the other But how shall this triall be made Surely by making one the Touchstone to the other laying one to the other and waighing one in the ballance with the other For the Apostle willeth the vaine Christian who hath nothing but the name of faith to glory in like a poore Begger that boasteth of great riches to shew the goodnesse of his Faith by the fruits of Good-workes or else his
we see Christ is made the Author and finisher of our saluation Reason 2. Secondly to put a difference betweene the Creator and the Creatute betweene the things pertaining to God and the things pertaining to men No creature is to be beleeued in nor any blessing that we receiue from Christ We beleeue the Church not in the Church the Communion of Saintes not in the Communion of Saints the forgiuenesse of sinnes not in the forgiuenesse of sinnes as wee shall see afterward Seeing therefore we haue Iustification and saluation from no other then from Christ and seeing we must make a difference and distinction betweene him and all other creatures it foloweth that we must beleeue in him and fasten our Faith as a sure Anchor of our soul vpon him Vse 1. Let vs see what are the Vses of this Doctrine and how wee may profitably apply it to our instruction and edification First seeing it is our dutie to beleeue in Christ we learne that Christ Iesus is true and eternall God equall with his Father to be worshipped and glorifyed together with the Father the blessed spirit This serueth to conuince the Heresie of the Arrians Iewes Turkes Persians and sundry other Infidels who deny the Deity of the sonne of God and cast him downe into the row and ranke of meere creatures who notwithstanding f Phil. 2 6 10. being in the forme of God thought it no robberie to bee equall with God at whose Name euery knee must bowe both of thinges in Heauen and things in earth and things vnder the earth Therefore we saw before that the Apostle in his salutation wisheth Grace and Peace to come vpon them to whom he writeth this Epistle as well from Iesus Christ as from God the Father If Grace and Peace come not onely from the Father but from the Sonne it followeth that he is God equall with the other Hence it is that he sayth in the Gospell g Iohn 14 1. 11 and 12 44. 10 30 and 14 11. 9 38 Ye beleeue in God beleeue also in mee let not your heart be troubled And againe He that beleeueth in mee beleeueth not in me to wit an ordinary man as they falsly imagined but in him that sent me And in another place Beleeue me that I am in the Father and the Father is in me I and my Father are one So when Christ had restored sight on the Sabaoth day to him that was borne blinde he sayd Lord I beleeue and worshipped him Whereby we see that whosoeuer is without the Sonne is also without the Father he that beleeueth not in the Sonne beleeueth not in the Father Hee that worshippeth not the Sonne Worshippeth not the Father So then this is a certaine and inuincible Argument of the Deitie of Christ that wee are to beleeue in him forasmuch as Faith is a Worshippe due onely vnto God Vse 2. Secondly seeing it is a principle necessarie to be holden of al men that we must beleeue in the Son we must put a difference betweene these sayings to beleeue God to beleeue in God For albeit hee that beleeueth in God beleeueth God yet it is not so on the contrary euery one that beleeueth God doth not by by beleeue in God The Deuils themselues as we shewed before do beleeue God they beleeue Christ they confesse him to bee the son of the Father they know him to be the Iudge of the Worlde the Sauiour of mankinde the holy one of God and yet they doo not beleeue in him they put no confidence in him they looke not for life and saluation from him but are assured they are reserued to destruction This maketh them cry out in h Math. 8 29. the Gospell Why art thou come to torment vs before the time And the apostle Iames sayth i Iames 2 19. The Deuils beleeue and tremble They beleeue God touching his Nature and attributes they beleeue Christ touching his Person Natures and Offices They beleeue the Holy-Ghost touching his Person and Guifts They beleeue there is a Church and singular prerogatiues imparted to it and bestowed vpon it And albeit our Faith must goe beyond the faith of the Deuils yet they goe farther then many professors of the Gospell among vs that haue no knowledge of these things So then it is required of vs not onely to beleeue that there is a Sauiour of the world but wee must beleeue that he is our Sauiour beginning our saluation in this life and perfecting it in the life to come This confuteth the Popish opinion that holdeth that wee may beleeue in the creatures as well as in the Creator in the Saints as well as in Christ in mortall men as well as in the eternall God They teach that wee may beleeue not onely the Church but in the Church not onely Moses k Rhem. Test vpon Rom. 10. but in Moses not onely the Prophets but in the Prophets Wee are charged to beleeue in the blessed Trinity in God the Father in God the sonne and in God the Holy Ghost but l Ruffin in Symbol when the speech is not of the God-head but of the Creatures and Mysteries we are not taught to beleeue in them and therefore we are no more to beleeue in the Church then to beleeue in baptisme in the resurrection of the bodie the Communion of Saints and in the participation of glory We are indeede to beleeue m Exod. 14 31 2 Chro. 20 20 Moses and the Prophets that they spake not of themselues that their word is not the worde of man that they ran not before they were sent but we are not to beleeue in them We are indeed to beleeue Peter and Paule n Angast tract 2â— in Iohan. but not in Peter and Paule Wee are to beleeue the Scriptuers but not in the Scriptures o Euseb Emissen de Symb. hom 2. for that were to bestow vpon the seruant the honour of the Lorde and to giue to man that which is proper to the diuine Maiesty Wee must beleeue in Christ Iesus our onely sauiour as for those that beleeue in any other or seek saluation in any other then in Christ whether in Saints or in Angels or in themselues they beleeue not in Christ as in their onely Sauiour For p Cyprian de duplic martyr he beleeueth not in God who doth not place in him alone the trust of his whole felicity who doth not put his affiance in him who doth not depend vppon him who is not assured of his good will and fauour looking for saluation from him and for deliuerance from all euils Vse 3. Lastly seeing it is necessary for vs to haue faith in Christ it is our dutie to vse all meanes to attaine to this Faith Many there are which are deceiued in thinking they haue it who indeede haue it not These suppose they are full of Faith who are as empty vessels and neuer tasted the sweetnesse of it as
perfect and endeuour to drawe on others to perfection Reason 1. Let vs see the Reasons First Christian profession is a way in which men must not stand still but must walke and go forward in the way they must not stay in one estate but be alwayes stirring forward So when the Apostle had exhorted the Thessalonians to encrease more and more hee addeth f 1 Thess 4 1. As yee haue receiued of vs how ye ought to walke and to please God We are now in this life in our iourney we must not thinke that we are come to our iournies end which cannot be before our liues end As then they that haue a great iourney to go do not rest till they come to their iourneyes end so must it be with vs we must make hast on our way and be swift in our race The way which we are to go is our profession the Traueller that entreth into the way is euery true Christian the end of our iourney is the entrance into life the iudge of our going and giuer of the victory is God He that standeth stil can neuer come at his iournyes end it is he that goeth in his way runneth in his race that shall receiue the crowne of euerlasting happinesse Reason 2. Secondly Christians are compared to Children Children are alwayes growing in age encreasing in stature going forwarde in knowledge and in Wisedome if they do not prosper and proceede we commonly call them and account them Vrchins and Changelings So must wee grow in grace vntill we come to a perfect aged man in Christ The Prophet speaking of the faithfull that were zealous in the worship of God saith g Psal 84 7. They goe from strength to strength So the Apostle exhorteth that we h 1 Cor. 14 20. should not be Children in vnderstanding but as concerning maliciousnesse we should be Children but in vnderstanding we should be of ripe age He would haue vs as Children and he would not haue vs as Children he would haue vs Children in malice but he would not haue vs Children in knowledge Wee see they fall out i Terent. in Hecyr pueri inter sese quà m pro leuibus noxis iras gerunt for light offences because the minde is weake that ruleth and guideth them one word will raise anger and another word will make them friends and therefore though they fall out quickly yet their falling out is farre from malice and they are easily reconciled Thus hee would haue vs to bee children but in wisedome in knowledge and in vnderstanding he would haue vs to be of ripe age proceede in these gifts as we do in our yeares No mans life standeth at a stay let vs encrease in the other as we doo in this that so the graces of God may bee perfected in vs. Reason 3. Thirdly we must so walke in our way and hasten to our iournies end that we may obtaine the prize Hee that k 1 Cor. 9 25. Math 24 13. Reuel 2 26 27. 3 5 12. ouer-commerh and holdeth out to the latter end onely shall bee saued Hee that giueth ouer is a faint souldier a weake Worke-man a slow runner a feeble wrastler We must so fight that we may ouercome we must so worke that we may rest we must so runne that we may obtaine we must so wrastle that we may receiue the Crown we must so proue Maisteries that wee may win the victory Staying in one state is a token of reprobation and reiection from God they are cast into a spirite of slumber and drowsinesse they sleep in security and cannot see their way This did the Prophet prophesie and this doth the Apostle testifie to be true concerning Israell l Rom 11 8. God hath giuen them the spirit of slumber eyes that they should not see and eares that they should not heare vnto this day Seeing then that our profession is the way wherein we are to walke toward the heauenly Ierusalem seeing we must be like Children that grow in age and yeares and lastly seeing we must labour to obtaine the Crowne to winne the victory to receiue the price and to get the wages it followeth that we all must endeuour to go forward and to bring others forward toward the Kingdome of Heauen Vse 1. The vses remaine to be handled that we may haue the profit of this Doctrine First we learne that God hath a iust action and suit to commence against all idle bellies and vnprofitable Drones that be Truants and no proficients in the Schoole of Christ The church of God is the Schoole of Chrst he is the Maister all of vs are or should be his Schollers We are brought forth into the world that when we come to yeares of vnderstanding we may be Schollers in his Schoole If any of vs put our Children to a free Schoole to be taught if they should still stay and stand in the lowest forme and neuer a whit proceede in learning we would iudge them either void of ordinary diligence or destitute of ordinary capacity We looke when we set them to Schoole that they should encrease in learning We haue a common prouerbe that Schollers of all other haue the best conscience that whereas others neuer thinke they haue enough they thinke they haue to much for their mony But let vs see how it fareth with vs who are likewise Schollers in the best Schoole that euer was the Church of God and haue the best Master that euer was to wit Christ himselfe God hath put vs to Schoole to learne at the mouth of Christ who hath committed vs to Pastors and teachers as to his Deputies to be instructed It is required of vs that we grow in knowledge in faith in zeale in obedience and in all the workes of sanctification If we be good Schollers we must grow forward and ascend higher we must proceed from grace to grace and from one step to another But alasse how many are there in our congregations who hauing liued vnder the Gospell that offereth saluation to men all the daies of their life and continued ten twenty thirty forty yeares hearing the word of God sounding in their eares m Ephe 4 14. yet are no wiser in Religion then a young Child and are no forwarder then when they first stepped and entred into the Schoole-house of God I doubt not but they are wise in matters of the world but in the booke of God and in matters of their saluation they haue no knowledge They receiue the grace of God in vaine and are Dunses and Dwarfes in this Schoole of Christ without growing and encreasing in Godlinesse They are not in truth able to say vnto their owne Soules I haue receiued some greater measure of knowledge I haue attained better strength of Faith I haue found some increase in Godlinesse I haue felt some care and conscience to please God Nay we may truely say that many are more ignorant in knowledge more lewd
possesseth it it tormenteth his minde it wasteth his bodie it fretteth his minde it shortneth his dayes and it destroyeth his soule It setteth him on worke to backbite and slaunder his Neighbour and to denie him all duties of humanity So then enuy hatred and back-byting alwayes go together as three Cankers and euill sores that consume the bodie hurt the good Name lessen the guifts and repine at the goods of our Brethren And if it be euill to enuy the guifts of God our eye should not bee euill because the Lords eye is good Much more euill is it to scorne mocke and disgrace the guifts of God in his Seruants as prophane Beasts and Heathnish Atheists doo in these dayes saying you are an holy Brother you are a Saint you are a man of God This sitting downe in the seate of Scorners is woorse then dwelling in the foule and irkesome Caue of enuie and therefore let vs beware thereof Let vs praise the guiftes of GOD in whomsoeuer wee finde them whether in Friend or enemy Vse 4. Lastly seeing we should all seeke to profite our selues and others in godlynesse we must know that it is our dutie to stirre vp the guifts of God in vs that we do not burie them as in a Graue we must exercise the guifts that we haue by continuall practise Vse maketh men prompt and readie want of vse maketh men vntoward Let vs take heed we do not quench the spirite and grieue him The spirit of God is in many respectes resembled to fire which purgeth some things consumeth other things and heateth other thinges So doth the Spirit of God purge consume and warme It refineth and purifieth vs as mettall is from drosse it wasteth and consumeth sinne in vs as straw and stubble it kindleth in vs the heate of zeale and warmeth vs when we are frozen in our sinnes Now as the Spitit is compared to fire so our sins are likened to Water Water wee know will quench the Fire Sinne will quench the Spirit Let vs therefore blowe this Fire let vs kindle the Coales of it let vs stirre vppe the Brandes and put more matter to it that it die not The Priestes in the time of the Law n Leuit. 6 5. 9 24. and 10 1 were appointed to maintaine the Fire vppon the Altar day and night that it should neuer goe out because it was from Heauen and they were forbidden to offer straunge Fire So the Apostle warneth Timothy and o 2 Tim. 1 6. putteth him in remembrance that hee stirre vp the guift of GOD which is in him by the putting on of his handes Obiection But heere some man may Obiect If the Spirit it selfe may be lost then much sooner and easier the lesser guifts Answere I answer the Spirit of Faith and regeneration can neuer be quite lost for the faithfull and regenerate are begotten not of mortal but of immortall seede their knowledge is like the light of the Sun the others are like the brightnesse of the lightning and flashing in the ayre which shineth for a season and by and by vanisheth and fadeth away True it is the best gifts may decay but not die they may be weakned but not quite wasted they may be lessened but not vtterly lost They may seem to perish and be wholy gone in time of tentation as we see in Dauid Peter and many others yet euen then they remaine in them though not felt as fire couered in the ashes or as the light ouer-shaddowed with a cloud This the Apostle Iohn testifieth saying p 1 Iohn 3 9. Whosoeuer is borne of God sinneth not for his seede remayneth in him neyther can hee sinne because hee is borne of God Where hee teacheth that Faith and Loue of Holynesse are neuer lost which serueth to the comfort of the Godly not to nourish securitie of the Flesh in themselues The fellowship or communication of thy Faith Heere we see how the Apostle in the matter of his Prayer which hee vsed for Philemon intreated for the communicating and fellowship of his gifts that is that they should flow and yssue out to the good and benefit to the profit and bettering of others Doctrine 2. The guiftes which we haue receiued must tend to the good of others This teacheth vs that the guifts and blessings of God whether temporall or eternall bestowed vpon any must not lye hid or dead but be vsed and employed to the good of others and so yeelde a fellowship and communion to others Whatsoeuer good things we haue receyued we must haue them not for our selues alone but for the good of others This we are taught in the Parable of the Scribe taught of God vnto the Kingdome of Heauen q Math. 13 52 and 25 14. Luke 19 13. hee is likened to an House-holder which bringeth foorth out of his Treasure thinges both new and old His olde and new store must not be kept to himselfe but be brought forth and serue for his fellow Seruants So in the parable propounded Luke 19. this appeareth A certaine Noble-man went into a farre Countrey to receiue for himselfe a Kingdome and so to come againe and hee called his tenne Seruants and deliuered vnto them tenne peeces of Money and sayde vnto them Occupy till I come And afterwarde the first came saying Lorde thy peece hath encreased tenne peeces and the second sayde thy peece hath encreased fiue peeces The Apostle likewise sheweth that all the guifts of Wisedome Knowledge Faith Prophesying the guiftes of healing the operation of great works the discerning of spirits the diuersity of toongs the interpretation of tongues r 1 Cor. 12 7. are distributed to euery man seuerally to profit withall and for the good of the whole body And speaking of such as haue temporall thinges hee chargeth Timothy to charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs abundantly all things to enioy that they do good and be rich in Good-workes and bee ready to distribute and communicate All blessings therefore are to bee communicated and distributed to others they ought not to be laid vp in a Napkin or be buried in the earth or be couered vnder a bushell as the manner of many men is Reason 1. The Reasons of this truth are to be sought out and considered of vs. First we are seruants vnto all to do them good and to further their saluation True it is the faithfull are most free being set at liberty by Christ from the cursse of the Lawe and from the Dominion of sinne according vnto the saying of Christ Iohn 8. If the Sonne make Å¿ Iohn 8 36. you free you shall bee free indeede Notwithstanding this freedome it is a part of their dignity to be the seruants of God and a part of their duty to bee seruants to men to seeke their good to procure their benefite to further their edification
q 1 Cor 7 12 13 16. For what knowest thou O Wife whether thou shalt saue thy Husband Or what knowest thou O Man whether thou shalt saue thy Wife So the Apostle Peter setting downe the wiues duty toward her husband saith r 1 Pet. 3 1 Let their wiues be subiect to their Husbandes that euen they which obey not the word may without the word be wonne by the conuersation of their wiues Where we see that some are won to the Faith without the preaching of the worde Answere I answere it is true that God blesseth and sanctifieth many meanes beside the preaching of the word to the good of his Children as Meditation Conference priuate instruction Prayer feare of Hell and such like Notwithstanding many that are conuerted to God are deceiued in the meanes and instrument of their conuersion For albeit such as are afflicted are brought to know themselues and to acknowledge the damnable estate wherein they stood yet it is not the affliction it selfe that wrought their conuersion The trouble that they sustained and endured whether it were in body or in mind or in both was sent by the goodnesse of God vpon them to bring them to a loue of the word who before loathed it and made no account or reckning of it This is it which the Apostle teacheth Å¿ Rom. 3 20. That by the Lawe commeth the knowledge of sinne So affliction may lay before vs the knowledge of our sins but it cannot take them away it may shew vs our wound but it cannot help vs and heale vs it may cast vs downe but it cannot raise vs vp it may bee a Schoole-maister to bring vs to Christ but it cannot make vs partakers of Christ It is like a sharpe Needle which doth not nor cannot sow the cloth but it is necessarie to prepare the way for the thred or it is like an eating or a fretting corrasiue which cannot cure but yet it is profitable to make the way for the healing medicine So the afflictions that God layeth vpon vs may bring vs to the sight and knowledge of our sinnes and to the consideration of the miseries which we deserue and to the feeling of the flashes of hell fire but they cannot worke Faith in vs nor assure vs of pardon nor apply to vs the promise of God touching the remission of sinnes It maketh a good beginning but it cannot bring the worke to perfection The like may bee saide of priuate admonition and a godly conuersation which the Apostles teach may be meanes of saluation to others it is not spoken to lessen or weaken the authority or efficacy of publicke preaching as if it were not the ordinary meanes to conceiue nourish and encrease faith in vs neither is it simply to be vnderstood that they are able to conuert the soule but onely that they are good occasions fit inducements and profitable helpes to drawe vs and allure vs to a liking and louing and longing after faith For when a man that is not a Christian but an Infidell beholdeth the holy pure chast conuersation of his Wife after her calling to the knowledge of the truth and hir subiection and obedience toward himselfe he may be mooued to embrace the Christian Religion whereof he seeth such worthy fruites We haue a notable example heerof in u Ioh. 4 39. 42 the woman of Samaria who perswading the men of the Citty to go out and heare Christ they saide vnto her after they hadde heard his preaching Now we beleeue not because of thy saying for we haue herd him our selues and know that this is indeede that Christ the Sauior of the world The exhortation of this woman preuailed with them to heare Christ and by their hearing they were conuerted she was the cause of their hearing their hearing was the cause of their beleeuing shee was the Instrument that brought them to Christ and hee wrought Faith in them when they vvere brought vnto him Obiection 2. Secondly it is saide that reading is preaching and therefore it is a sufficient meanes of saluation To this purpose they quote Actes 21. Moses of olde time hath in euery City them that preach him seeing he is read in the Synagogue euery Saboth day Loe say they he is preached when he is read therfore the bare reading must needs be preaching yea some adde it is better then preaching because when they heare the Scriptures read they knowe it is the word of God but when they heare preaching it is mens exposition and interpretation and they know not whether it bee true or false sound or vnsound right or wrong Answere I answere this obiection falleth of it selfe and it is ouerthrowne by that whereby it is sought to be strengthned For if reading be preaching then reading cannot be better then preaching inasmuch as nothing can be better or worse then it selfe It is not denied but the word Preaching may in a general sence include not only the reading of the word x Marke 1 45. 5 20. 7. 36 but any other way of declaring and publishing the power truth glory and workes of God Rom. 2 20 21. Psal 19 1 2. but then it is not vsed as wee take the word in the state of the question For wee meane by preaching the expounding of the Scripture according to the proportion of faith applying thereof according to the capacity of the hearers And thus they are set downe in the place alledged before as two distinct things one accompanying and following the other according to the ordinance of God and practise of the seruants of God Hence it is that the Apostle giueth this as a duty and direction belonging to Timothy y 1 Tim. 4 13. Till I come giue attendance to reading to exhortation and to Doctrine So it is sayde in the booke of Nehemiah z Nehe. 8 7 8. The Leuites caused the people to vnderstand the Law and the people stood in their place and they read in the Booke of the Law of God distinctly and gaue the sence and caused them to vnderstand the reading Likewise when Christ came to Nazareth where he had beene brought vp and went into the Synagogue on the Saboth day he stood vp He opened the Booke a Luke 4 17. and read the Scripture then he closed the Booke he sate downe the eyes of all of them were fastned on him and he began to preach vnto them Thus also wee see that when the Apostle Paule wrote his Epistle to the Romaines hee excused himselfe that hee could not come to preach vnto them b Rom. 1 11 15 14. For he longed to see them that he might bestow some spirituall guift among them and acknowledged himselfe a debter to the Grecians and to the Barbarians to the Wisemen and vnto the vnwise so that as much as lay in him hee was ready to preach the Gospell to them also that were at Rome Whereby we see that preaching and hearing are
which are by my Ministry preserued to euerlasting life and thou canst not sufficiently esteeme of thy Redemption and Saluation effected and merited by Christ but manifested applied and warranted vnto thee by my preaching and the graces of God bestowed vpon me for the effectuall conuersion of the elect Obseruations offered vnto vs in these words Thus wee haue seene the order of the wordes and haue learned the meaning of them It remaineth according to the maner and Method before propounded to gather from hence such obseruations as are intimated vnto vs and might be largely handled of vs. First of all obserue with me that the Apostle returneth heere to a consideration of that which might be obiected so that we see it is the duty of the Ministers not onely barely to teach the truth but to remooue doubtes to answere Obiections to put away Impedimentes and to cleere al difficulties that may sticke in the mindes of the hearers and hinder the beleeuing and embracing of the truth deliuered vnto them For howsoeuer our care be to teach plainely and euidently yet the carnall reason of a naturall man ministreth many cauilles and questions whereby diuerse scruples remaine in the hearts of the people as dangerous stumbling blockes to turne them out of the right way to stay their course from running with a right foot in the paths of righteousnesse Wherefore it standeth vs vpon to consider diligently what may be alleaged against the truth that is taught by vs and to make a plaine answere vnto the same This we see in euery Epistle practised by the Apostle When he had taught free iustification a Rom. 3 20. 21 22 27 28 31. by faith apprehending Christ without the workes of the Law the Iewes might haue obiected If the law do not iustifie then it was giuen in vaine it is abolished it serueth to no purpose He knew this would be concluded and therefore he preuenteth it saying Doe we then make the Law of none effect through faith God forbid yea we establish the law And afterward b Rom. 5. 20. with Chap. 6. 1 2. hauing taught that where sinne abounded there grace abounded much more if he had rawly and barely left the matter thus propounded a man might haue obiected If this be true that there grace aboundeth where sinne hath abounded then sinne seemeth to be the cause of Gods glory and then why do we not sinne fully and freely that thereby the glory of God may be magnified Wherefore he vnloseth this knot in the words and chapter immediately following What shall we say then Shall we continue still in sin that grace may abound God forbid How shall we that are dead to sinne liue yet therein Likewise to the same purpose he speaketh againe for hauing proued that sinne shall not haue dominion ouer vs c Rom. 6 14 15. because we are not vnder the law but vnder grace considering with himselfe that prophane men might abuse the grace and liberty of the Gospell to commit sinne with greedinesse hee replieth What then shall we sinne because we are not vnder the law but vnder grace God forbid c. The like we see practised in other places When hee hath taught the Ephesians to loue their Wiues as their owne bodies yea euen as Christ loued the Church and addeth that this d Ephe. 5 32. is a great secret or mystery a man might aske do you speake this of the loue that ought to be betweene the Husband and the Wife or of the loue that is betweene Christ and his Church he answeareth I speake concerning Christ and concerning the Church In like manner deliuering a rule to the Church that Widdowes should bee chosen to attend vpon the sicke and those that were diseased he would haue none vnder threescore yeares of age set a part to this Office he addeth e 1. Tim. 5 9 11. But refuse the younger Widdowes for when they haue begunne to wax wanton against Christ they will marry hauing damnation The Apostle knowing that these wordes might haue beene wrested wrongfully and applyed contrary to his meaning for one might haue said what haue they damnation for marrying Is marriage the cause of damnation He resteth not so but answeareth the point they haue damnation for denying and breaking their first faith This wisedome is to be put in practise of all the Ministers of Gods word wee must be able not onely to teach but to conuince and to fore-see what may be obiected against that which we haue deliuered So then the Ministers must be men of knowledge throughly furnished to conuince the aduersaries and replenished with store both new and old to ouerthrow all spirits of contradiction that seeke to subuert and destroy the faith of many And it belongeth to the people to resort and repaire to their Ministers thus quallified for resolution of doubts wherewith they are troubled f Mal. 2 7. Math. 2 4. considering with themselues that the Priests lips must preserue knowledge and that the people are to seeke the law at their mouthes because they are the Messengers of the Lord of Hoastes Secondly we see againe in the first wordes of hurting and owing that there is vsed a certaine mitigation For whereas he might haue called him a Theefe and Runnagate he expresseth them vnder much milder names calling his robbing and flying away an hurting and debt declaring thereby how gentle and easie an hand how louing and charitable an heart we ought to beare toward the penitent We are not to aggrauate the slippes and fals nor augment the sinnes and offences of our brethren nor to vrge them and set them out in their colours to the vttermost nor to follow them with extremity but it is our duty to deale mercifully with such sinners as are vnfainedly and truely turned vnto God g Three rules to be obserued to moue vs to deale mercifully toward the penitent remembring alwaies these three thinges First that we are subiect to the like sinnes and may be ouertaken with the same offences through the tentations of Sathan and the corruptions of our owne nature Hence it is that the Apostle admonisheth vs h Gal. 6 1. to restore such as haue fallen euen with the spirit of meeknesse considering also our selues least we also be tempted Secondly that as we are subiect to fall so we haue offended as greatly against God as they if not in the same kind and after the same manner so that if he should enter into iudgement with vs who could stand in his presence or answeare him one of a thousand This is it which Christ Iesus laid to the charge of the proud Pharisies when they brought before him the woman taken in adultery he said vnto them i Iohn 8 7 â— Let him that is among you without sinne cast the first stone at her who when they heard it being accused of their owne consciences went out one by one beginning at the eldest euen to the last Thirdly
feed on Milke as they that are inexpert in the word of Righteousnesse It is a signe of health when men grow in strength and stature and it is a token of the true Childe of God when men grow in grace This is it which the Apostle speaketh to the Corrinthians x 2 Cor. 8 7. As ye abound in euery thing in faith and word and knowledge and in all diligence and in your loue toward vs euen so see that yee abound in this grace also And afterward he saith y verse 24. Shew toward them and before the Churches the proofe of your loue and of the reioycing that we haue of you Likewise Timothy had great praise in the Church who according to the prophesies that went before of him did answer the expectation of the faithful approuing himselfe in the sight of God and men Heerevnto commeth the counsell and commaundement of the Apostle z 1 Tim. 4 15 These thinges exercise and giue thy seife vnto them that it may be seene how thou profitest in all thinges It is a great comfort and encouragement to the people of God to see any the members of Christ to prosper and profit in good thinges On the otherside it ministreth occasion of much griefe and heauinesse of heart to behold the zeale of the Spirit quenched and the light of the Gospell that hath shined in their minds eclipsed If a man should looke vpon the members of his own body and see any one of them shriueled and withered as Arme or hand or Leg not prospering not growing not mouing not receiuing life from the head it would worke sorrow in vs and we would pitty others in whomsoeuer we should see such infirmities In like manner we must be well assured it cannot but greatly greeue the Church of God to behold the parts thereof to begin to faint and waxe feeble to grow groueling downeward when they should cast vp their eyes to Heauen and liue as Cittizens of that Kingdome 22 Moreouer also prepare me lodging for I hope through your Praiers I shall be freely giuen vnto you The order of the words THe chiefe matter of this Epistle concerning Onesimus hath hitherto bin handled and is now finished wherein we haue heard diuers and sundry reasons drawn partly from the person of Paule and partly from the person of Onesimus Now followeth the remainder intended chiefely by the Apostle concerning himselfe For we haue already shewed that the principall scope of this Epistle is double one touching Onesimus which hath thus far beene expounded the other touching Paul himselfe which now commeth to be considered This point is knit vnto the former and hath an euident dependance vpon it and is amplified by a transition in the first words Moreouer also Heereby he doth effectually mooue Philemon and seeketh to obtaine his former purpose For when he heareth that he shall shortly entertaine the Apostle himselfe in his house it must needes kindle a greater forwardnesse and willingnesse in him to graunt his request least hee make him heauy and deceiue his expectation Whereas therefore Philemon might haue thought with himselfe and thus reasoned touching Paules suit It skilleth not whether I graunt it or not he hath beene a most lewd Seruant vnto me and Paule liueth farre off from me he is held in Prison at Rome eyther he will not heare what becommeth of Onesimus or if he doe heare peraduenture he shall neuer be deliuered out of prison but remaine a Prisoner all the daies of his life and therefore I will deal with Onesimus as seemeth good to my selfe These and such like imaginations the Apostle putteth out of his head and telleth him he should shortly looke for his comming vnto him whereby he should know what account he made of his wordes and what obedience he would yeeld to his request Hence it is that for this cause Paule craueth to haue lodging prepared for him rather by Philemon then any other Citizen at Colosse not that he required much prouision and preparation to bee made for his entertainement a Phil. 4 11. Who had taught others and learned himselfe to be content with a little but because by this commaundement as by a sharpe Sword he would pierce the Bowels of Philemon and as by a strong Engine batter the Fort and Bulwark of his heart and throughly perswade him and preuaile with him to receiue Onesimus both into his house and into his fauour In this verse we haue to consider two pointes first a Commaundment secondly a reason whereby the commaundement is strengthened The commaundement is to prepare him hostage and lodging wherein he answereth a double doubt and question that might arise in him and trouble the motion and matter that Paule intended For first he might haue saide I may vse Onesimus as I list Paule is farre enough from hearing of it Againe he might haue thought b Theophil enarrat in epistol Philem. It is well he had such a cause to plead and such a request to make otherwise I should neuer haue heard from him These suspitions the Apostle remooueth when he saith in this place I haue not written for his cause alone but for my selfe that thou make account to be mine Host and to receiue mee into thine House The reason is drawne from the working cause I hope to be giuen vnto you through your Prayers and may be thus frame If I hope to be giuen vnto you by your Prayers then prepare me Hostage But I hope to be giuen vnto you by your Praiers Therefore prepare me Hostage Or rather the latter part of this Verse is the the taking away of an Obiection which Philemon might haue made vpon the hearing of the charge giuen vnto him of preparing him lodging which may be thus supplyed Shall wee looke for thy comming Why Thou art a Prisoner Thou art safe enough from comming to vs and lodging at mine house thou must be content with a cold lodging in another place thou maist well tell vs of thy forth comming but I doubt thou wilt not yet be cōming forth To this the Apostle aunswereth I hope in short time to be deliuered whereunto he annexeth two causes of his hope that he might know it was not builded in the Ayre without foundation but grounded and established sufficiently relying vpon the prayers of the faithfull and vpon the grace and mercy of God The Interpretation of the words This is the order of the wordes Now let vs consider the Interpretation of them as they lye When he saith Prepare me lodging he meaneth the entertainement of Hospitality whereof lodging is but a part The word signifieth al things requisite for the well vsing of a Stranger as receiuing to House food lodging and all other necessaries belonging thereunto whereof many parts are expressed c 1 Tim. 5 10 by the Apostle in the description of the Widdowes that were to be taken to serue the Church in attending vnto the sicke In the next place
The vse of it 496 Christians who they be 496. The true Christian hath faith and loue 100. He must haue more then Faith 103. He is onely a free man 114. Wherein it standeth 115. bound to serue the Church 272 Christians are not enemies to States and Common-wealthes 263. They are the onely friends of Princes 269 A good Christian a good Subiect 267 Chistian pollicy 265 Cherish good things 481 Cheerefulnesse See Willingnesse Children should not hear an euil word 45 Children of God neuer voide of the fruits of faith 122 Children deformed destroyed by the Heathen 157 Children must obey parents 343 Church meetings to be frequented 30 Church and Commonwealth compared to man 36 Church of Rome teacheth that faith may be without charity 104. It is a Tyrant 177 Our Church hath many Saints 120 Church is Christs schoole 128. it shal neuer perish 487 Church accused of sedition 264 Church of Rome no true Church 322 Ciuill honest men 97 503 Circumcision 392 Comparison betweene Idolatry olde and new 63 64 Compassion 114. it is to bee shewed to the ignorant 177 Company of euill persons 94. 123 150. of the godly to be delighted in 439 Communion ought to be among al saints 113. It standeth in two things 114. We must delight in it 123. it takes not away priuate possessions 365 A Communion among the vngodly 124 Communion is with Christ and among our selues 149 Communion one with another what it teacheth 348 357 Communion with Christ wherein it consisteth 349 All things Common among friends See friends Comfort to all that employ their guifts 140 141. Comfort to the Ministers 167 278. and to the people 279 Comfort in losses 307. not to be vexed through impaciency 310 The Colliers Faith 77 78 Confession of faith necessary 86. it hath promise of reward 87. It is a fruite of faith ibid. it is required of all 89 Confession is as our faith 91 Confession of penitents not to be reueiled See Penitents confession CoÌ„firmation in the truth necessary 131 Coniunction among the faithfull in 3. things 123 Contemners of Gods ordinances 130. and of the weake Brother 479 Conscience of our companie 350 Contentation 370. Rules seruing to worke it ibid. Conuerted must seek to conuert others 69 Course of the Gospell cannot bee stopped 1 Conuersion of a man alters him quite 227 Contempt of prayer 454 Couetousnesse 354 372 409 504. the sorts of it ibid. it is the root of all euil ibid. Couenants in writing See Obligations Cruelty toward Transgressors 174 Cursed speaking 475 Creditors not to be rigorous 383 410 Curteous speeches become the Saints 471. against them that pinch curtesie who shall beginne them 474. against such as perform them only outwardly ibid. D Daungerous to contemne preaching of the word 214. Day-laborer 410 Despise not any how vile soeuer 5 Deuils faith what it is 78 107. many com behind them 79 108. they haue no hope of mercy ibid. they knowe they are reserued to wrath ibid. they teach the reprobate a lesson which theÌ„selus could neuer learne 80. they do Gods will by constraint 288. what are their baits 489. they corrupt Gods worship 499 Deuil signifieth a false accuser 144 Degrees of faith 81 Defence of the godly wee must vndertake 94 Desire the best gifts 149 464 Description of the iniquitie of our times 150 151 178 Deputies cannot discharge vs. 200 Departers out of the Church 220 Delight must be in Gods seruice 287 Death of the godly sudden ofttimes 308 Dead faith 258 259 Deare they must be to vs that haue gained vs to the faith 394 Deformed haue comfort 311 Delight not in the vngodly 318 Debts to be paid 389. such as do not are theeues ibid. they are not to be eagerly exacted from the poore 407. they are of two sorts 246 Degrees in submitting our selues to the word 401 Despaire not of any mans saluation 430 three Meditations about it 431 Deserts See Merits Demas 484 Disgrace it is not to be cast in prison for the Gospels sake 12 Difference betweene the godly and vngodly 24. between Pastors and hyrelings 72. between Gods loue of the elect and of the reprobat 86. between beleeuing God and in God 107. between Heathnish and christian religion 156. between that which penitent persons haue bin and are 318. between sinner sinner 480 between the godly and hipocrites 486 Dislike of our selues is the first steppe to grace 52 Discretion required in the minister 175 Diuision of parishes hath footing in the word 198 Diligent teaching required 200 No Disgrace to do seruice to the Saints 276 Disorder in the world ouerturns not gods prouidence 298. God ordereth it 299 Doubts must bee remoued by the minister 362 Doubtfull things must bee taken in the best part 429 Duties are better done by help of others then alone 21 Duties to be performed willingly 285 Duties of godlines chiefly to bee regarded 503. E Earthly things must be set after heauenly 500 Education of children in godlines 43 Elect shal in Gods good time be called 7 Elect called Saints and why 86 Enuy not the proceeding of others 75. 153. who are most giuen to it Ib. reason why we should not enuie others 76 Enuie what it is 133. most hurtful to him that hath it ibid. Enemies to a good name 98. Enimies of the Church prosper not 278 280 Enimies to the Ministers are enimies to God 398 Encrease in good things is required 226 324 483. seeing we are in the way to the kingdome 127 Entising to euill 152 153 Enquire out such as want 161 Enquire which way to do good 281 423 Entrance of sin into the world 302 Epistle to Philemon when written 466 Epicures 299 Equality in christ among beleeuers 331 Esteem of penitent persons as they are 314. Euil cannot bee defended by Gods prouidence 300 Execution for treason not religioÌ„ 19 20 Exhorting one another required 39 152 260. Examine our selues whether sanctified 122 Examples corrupt not to be folowd 189 Exacting our own not alwaies warrantable 412. F Faith is the hand of the soul 53. it stands in particular application 66 76 80. no comfort without this 77. particular faith required of euerie one 77 Faith of the Church of Rome what it is 77. it is grounded vpon ignorance 78 No faith where no knowledge 78 Faith hath sundry degrees 8â— 110. it must not be kept to our selues 92 Faith and Loue commend a man to god 95. they perfect a Christian ibid. they are marks of election ibid. they go together 99. they are as the tree and fruit ibid being seuerd they lose their names natures 100. he is no true Christian that separates them 100 Faith is prooued and tryed by our loue and loue by our Faith 101. How it dooth iustifie 103. It is not built on men 487 What true faith is 106 Faith in the Saints Popish Doctrin 208 Faith is wrought by the preaching of the word â—09 It is ioyned with repentance Ibid. It teacheth to depend vpon God
Ibid. Faith is mingled with doubting 110. Many thinke they haue it who want it 108 259. Being weake it is auaileable 285. Not to be had in respect of persons 188 Faithfull are peaceable 110. They are Saints 117. They yeeld more then is requested of them 431. Therein they follow Gods example 432 Faithfull accused of sedition 26â— Whether they can fall away 491 Families of Christians a particular Church 8. being reformed they haue in them persons vnreformed 237. How made obedient 234 Fathers must make their Children religious 43. They are many times murderers of them 44 Famine of the word 214 Famine some are glad of 409 Familiarity with the Saints who regard not 355 Fauour of God cause of all blessings 56. Seeke it aboue all thinges 57 465. Wretched to be without it â—9 Fearefull persons 92 Feeling of Churches troubles 275 Flattring men in sinne 321 Forgiuenesse of offences required 6 245 249. How man forgiueth 247 Fortune 299. Forefathers 42 Forward sometimes fall back 484 Forwardnesse in good thinges 433 Friends are as our owne Soule 26. they will admonish 27 Friendship counterfeit 28 Friends to Princes who are 269. of what sort we must chuse them 326. They haue all things common 350. They must require no more then God alloweth 415 416 Friendship among the Heathen what 352. How it differs from loue Ibid Freedome properly belongs to the godly 115 Fruits of loue to bee shewed cheefely to the Saints 67. And not to the vngodly 325 Fruitfulnesse in good workes 101 Freedome in a Christian wherein 115 G Gaine of soules 482 Gentiles Idolatry and Papists like 63 Gifts to be communicated to the Saints 114. they are of 2 sorts Ibid. the faithfull are Gods Stewards to despense his guifts 114 Giftes receiued must be imployed to the good of others 1 134. Not to their hinderance 138. They must not lye still Ibid. Gifts of God must be stirred vp 133 483 Guifts are bestowed to profit withal 273 Gladnesse See Ioy. Glory of God to be sought in all things 64 147 God loueth a cheerefull giuer 282 God is not the Author of sinne 300 He worketh in sin three waies Ibid. Hee moueth none to sinne 301. He disposeth euer to good the sinnes of Men. 303. He punisheth sin with sinne 486 God heares our prayers two waies 453 God recompenseth outward wants 310 He accepteth no mans person 531. he forgiues the penitent 414 Gods loue reconciles all his Creatures 5â— He loueth all his Creatures and how 86 323. He is not benefited by our well-doing 112 Godly charged wich rebellion 26â— they are friends to the Prince and the reasons 269 Godly must abound in graces 10â— They are most to be beloued 112. they are neuer barren 123. They often dye quickly the reasons of it 303 Godlinesse sweetens the bitternesse of the Crosse 116 Goers backeward 130 Good name hath many enemies 417 Good things must be carefully and earnestly followed 9. Reasons and vses 10 The goodnes of God to vs must be made knowne 142. The benefits thereof 142 143 Gospell cannot be bound 2. It is stronger then the Deuill 2 3. It abolisheth not ciuill ordinances 202. Obedience to them adornes the Gospell 263 Gospell brings peace 264 Gouernment of the tongue 476. Rules to obserue to attaine to it 477 Grace of two sortes 492 It signifieth sometimes the free fauour of God and sometimes his guifts in vs. 48. It is chiefly to be desired Ibid. It sanctifieth all other good things 51 The want of it is a cursse Ibid. It is the foundation of all our happinesse 52 53. Three steps leading vs to finde grace 52. It giueth contentment to the soule 54. Why called the grace of Christ â—92 the more it appears in any the more to be loued 322. 323. It is giuen freely 457 Graces of God are fruites of election 70. Bestowed vpon other they must reioyce vs See Spirituall graces We must grow in them 482. The seate of them is the Soule 498 Griefe to behold the vnregenerate 187 Grief to see any decay in grace 435 436 Grudge not at others good 153 H Hatred betweene Minister and people hinders profiting 193 Helpe of others to be sought 22 Heathen and Christian Religion howe they differ 156 Hearers must performe three duties 219. They must heare the word willingly 287 Difference of hearers 338. It is no common Grace 3â—0 Against hearing false tales 428 Where the Hart is there is our delight 288 Heart and word must goe together 457 Historicall Faith 78 Hindrances of Prayer 460 And of hearing 484 An honour to suffer for Christ 18 Honoring of Saints 145 Honour the Minister 296 Houses of the godly what 38 45. And of the vngodly 46 Housholders must teach their housholds 38. They must first reform themselues 4â— They must bring thir Families to the Church 47 All their houses the Christians sold not 367 368 Hope the best of others 426. It is a property of loue Ibid. Hospitality 440. It consisteth not in feasting 4. 2. It is cheefely required of Ministers 444 Hospitals none among the Heathen 157 Husband and Wife Yoke-fellowes 30 Husbands 328 Hunger after grace one step to it 53 Who are said to hunger 483 Hypocrites 486 I Idol-Shepheards 35 Idle persons haue their gifts diminished 13â— Idolatry of Gentiles and Papist alike 64. Iesting at sin 72 Iesuits enemies to Princes 266. They are Cormorants 340 Iesus what to be learned by it 495 Ignorance 78 90 Ignorant people ready to receiue any Religion â—… Ignorant Ministers 201 Imprisonment for the Gospell 12 13 Implicit Faith 77. Imprecations 175 Imputation of Christs righteousnes 363 364 Instruction profitable 40 Inuocation of Saints 66 Indulgence 1â—6 See Lenity Inferiors owe honor 179. 34 they must be content with their places 335 Iniuries See Reuenge Infirmities obiect not 315 Inferiors not bound to obey in euil 420 Beeing vnbeleeuers they yeelde but halfe obedience 344 Ioy to see the faithfall grow in grace 68 Israell oppressed 330 Interest in his owne good euery man hath 365 Iudge not before the time 430 Iudgement of the wicked touching the Crosse 14 Iustification by Faith condemned by the Papists 102. How Faith iustifieth 103. Paule and Iames reconciled 104 105. It is no doctrine of Liberty 105 K Keyes of the kingdome of heauen 166. How committed to the Minister Ibid. Kindred must be respected 338 340 Kings Nurses to the Church 273 Knowledge necessary 90. where it is not there is no faith 78. Being abused it bringeth iudgement 129 Knowledge of propriety in goods increseth the care of them 367 L Lame persons comforted 311 Law 246 Lawyers 389. Rules belonging vnto them 360 Least measure of grace 482 A Lesson for persecutors 17 Libertines 106 â—99 Lenity in winking at offenders 176 Liberality 160. How bestowed amisse 116 Liberall maintenance to be allowed the Minister 287 Life of the godly often short 308. How the promise is kept to them 109 Loue to be shewed specially to the saints 67. Generally to