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
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
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
their negligence as Eli did of the offences of his Children Hence it is that in the fourth Commaundement prescribing the time of Gods publike worship g Exod. 20 10 the Housholder is charged to haue care of his Son of his Daughter of his Seruant of his Stranger Iacob called for his people and assembled them together h Gene. 35 2. when he went to Bethell Dauid went with a great traine and company into the house as those that goe to a Feast when he saith i Psal 42 4. When I remembred these thinges I powred out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a Feast Behold heere the godly deuotion of a religious heart as the Hart brayeth for the Riuers of Waters so his soule panted after God and his publike worship neither could he content himselfe to goe alone but it was his comfort and delight to leade others as it were by the hand with him that they might finde that sweetenesse in the word that hee found and be partakers of the benefit that hee reaped thereby Vse 5. Lastly seeing it is so necessary a duty to teach our Housholds we must acknowledge that it is as necessary for Children and Seruants to bee taught and instructed It should be therefore our care and desire to dwell and inhabite in such places and houses as that we may be trained vp in godlinesse and learn our duties to God and man It should bee our care and desire to place and bestow our Children with such persons as that they may be brought vp in the feare of God There is not one of those in our Families euen the lowest and meanest but of meate drinke cloathing or wages bee at any times denyed or detained from them they will thinke themselues wronged and misused and are ready to complaine of the iniury How much more if there were in them any care of their Soules or loue of the life to come would they mourn and lament when they are debarred and defrauded of this most necessary portion the knowledge of true Religion appointed by the Lord to be bestowed vpon them If a man be to take any Farme he will not doe it hand ouer head but he will know what Acres hee shall haue what arable ground what Meddow and what meanes of his maintenance but how many are there that seek to others for their seruice who neuer consider what instruction they shal haue or whether they be likely euer to hear of the Name of God There is no Man so simple in wit but if he put his Sonne to bee an Apprentize and his Maister within his yeares doe not teach him his occupation hee will and may iustlie thinke his Childe much misvsed what a wonderfull blindnesse and blockishnesse then doth it argue in them that care not where they put and with whom they place their Children so they learne their occupation they regard not whether they learne any Religion and neuer enquire whether their Maisters take any pains or not to teach them the precepts and instructions that belong to a Christian which of all callings vnder heauens is both the most honourable and in the end shall be acknowledged to bee most profitable Let vs therefore put out our Children to bee the Seruants of those that may learne them to be the Seruants of God Let vs so binde them to their Trade that we may be sure they may learne the Trade of Trades the Art of Arts the Mysterie of Mysteries that is Religion and Godlinesse If wee haue little to leaue our Children and small wealth to bequeath vnto them yet if we bring them vp to this Trade and binde them fast vnto it we shall leaue them a worthy and wealthy portion for all men must bee of this Trade We see how costly other Trades are and what a round summe must be giuen with our children to serue for them but we may k Esay 55 1 2. without cost and without Mony make our Children of this Trade which is the best and most gainefull of all others l 1 Tim. 6 6. For godlinesse saith the Apostle is not onely gaine but great gaine if a man bee contented with that he hath If thou haue not learned this gainefull and profitable Trade thou wilt be neuer but a Begger and a Bankerout for being destitute of this thou art without Grace without God without Heauen Thus much of this doctrine 3 Grace be with you and peace from God our Father and from the Lord Iesus Christ The order of the words and the interpretation of the same Hitherto wee haue spoken of the first part of the Praeface of this Epistle touching the persons writing and written vnto Now we come to the second part to wit the prayers which he maketh which are of two sortes a salutation and a thanksgiuing the salutation is a greeting which the Apostle wisheth to all the persons before named wherein we are to consider two pointes first what blessings the Apostle desireth to be giuen vnto them Secondlie from whom he craueth them The blessings which he prayeth for are two namely Grace and Peace By Grace we must vnderstand the free fauour meer mercy and good will of God towards vs whereby he hath eternally vndeseruedly loued vs in Christ who are a people by nature not beloued but deseruing to be disgraced by him and hated of him The second blessing that he beggeth for them is peace whereby is meant all kind of benefits spirituall and temporall which flow vnto vs from this Fountaine and grow out of the root of grace and therefore ordinarily in other Epistles it is annexed vnto it Grace heere mnntioned is not any gift in vs but it is Gods and in God it is his gratious fauour free loue and good will whereby he is well pleased with his elect in and for Christ Peace is not any guift in God but in vs and is that holy vnity and blessed concord which is in the Kingdome of God among Gods Children this concord and agreement of Gods Children is a fruit and effect of grace Paraphr So then the meaning of the words is this We wish vnto you all the fauour of God in Christ and that concord which is propper to Gods Church and Children hauing peace with God with his holy Angels with his Church with your owne hearts with your enemies and with al his Creatures Secondly in this verse is set downe the cause the worker and author from whom these blessings come to wit the Father and Iesus Christ God the Father the Fountaine of them and Christ our Lord as the Cunduit pipe by whom they are carried and conueied vnto vs. Obiect But it may be obiected why is the holy Ghost left out why is not he named do not these guifts come from him as well as from the Father and the Son
vs and the Gulfe of his wrath ready to swallow vs we shall cry out for one drop of Grace for one drop of Faith for one drop of comfort to refresh our pining Soules and to deliuer vs from the shaddow of death Now is the time to desire and seeke after grace if we let slip the present occasion offered vnto vs we shall afterward cry out for it and complaine of the want of it and yet shall neuer attaine vnto it Thus was it with the rich Man when he entreated Abraham to haue mercy on him and to send Lazarus that he might dip the tip of his Finger in Water to coole his tongue beeing tormented in that Flame Abraham answered Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore hee is comforted and thou art tormented Thus was it with the foolish Virgins who slumbred and slept and regarded not to procure and prouide Oyle h Mat. 25 10 11. for their Lampes for when the Bridegroome was come and had shut the Gate they cryed in vaine Lord Lord open vnto vs who receiued their answere Verily I say vnto you I know you not Thus it shall be with those in the last day which shall say i Math. 7 22. Lord Lord haue we not in thy Name prophesied And by thy Name cast out Deuils And by thy Name done many great workes For then hee will professe vnto them he neuer knew them depart from me ye workers of iniquity So shall it be with those that haue neglected the time and passed ouer the opportunity k Luke 14 25 26. who begin to say Lord open vnto vs we haue eaten and drunke in thy presence and thou hast taught in our Streets to whom he shall say I know you not whence ye are Let vs all be wise and beware by their examples that we do not delay the time from day to day Let vs craue this guift of God that we may haue it in time of neede and in the houre of tentation If now while we haue time we shall desire and labour to obtaine grace wee shall not neede heereafter to stand in feare of Death or to cry out through horror and despaire O that I had one drop of Faith O that I had one drop of Grace Vse 2. Secondly seeing grace is in the first place aboue and before all other blessings to be desired and required at the handes of God let vs learne the high-way and enter into the beaten path that leadeth to this Grace and when wee haue learned it let vs walke in it in a constant and setled course Now the steppes l Three steps leading vs to finde Gods grace that wee must make to trace it and finde it out are these The first degree or steppe is to dislike our selues and to bee in disgrace with our selues Euery man naturally is in loue with himselfe and his owne shadow But wee must cast off this self-selfe-loue that cleaueth so fast and hangeth on and learne to know our selues and to hate our selues No man can magnifie Gods mercy sufficiently vntill hee attaine to the knowledge of his owne misery Daniell a man gratious and dearely beloued of GOD acknowledged this in his prayer and as it were ascendeth into the presence of God by this steppe m Dan. 9 7 8. O Lord righteousnesse belongeth vnto thee and vnto vs open shame as appeareth this day to our Kings to our Princes to our Fathers and vnto euery Man of Iudah because we haue sinned against thee This was the course that the Prodigall Sonne tooke and the way that he entred g Luke 15 21 Father I haue sinned against Heauen and before thee and am no more worthy to bee called thy Sonne Thus did the poore Publican insinuate himselfe into the grace of God and departed iustifyed in his sight he smote his breast saying h Luke 18 13 Lord be mercifull to me a Sinner To be proud and puffed vp with our owne righteousnesse and to trust in our owne wisedome is the fore-runner of a fall The second step to obtaine grace is after we haue felt this want and misery in our selues wee must not rest there but earnestly desire and inwardly hunger and thirst after the loue and fauour of God in Christ aboue all earthly thinges First we must feele our selues empty before our Soules can haue this hunger Our Sauiour describing true blessednesse to his Disciples and shewing wherein it consisteth contrary to the iudgement of the World hee saith i Math. 5 3 6. Blessed are the poore in Spirit that is that know themselues poore that feele themselues poore and voide of righteousnesse and then he addeth Blessed are they which hunger and thirst after righteousnesse for they shall be filled We must k Iohn 6 27. and 4 14. hunger after the meat that neuer perisheth wee must thirst after that Well of Water which springeth vp vnto euerlasting life If wee neuer hunger after grace we shall neuer haue grace The whole desire l Math. 9 12. not the Phisition but they that are sicke They m Iohn 9 41. which thinke they see are made blind and their sinne remaineth Lastly it is required of vs to lay hould by the hand of a true Faith vpon the grace and mercy of God in Christ Iesus offered vnto all of vs in the promises of the Gospell generally and learne to apply them to our selues particularly Christ calleth those n Mat. 11 28. that are weary and heauy laden promising to ease end refresh them In the last and great day of the Feast Iesus stood and cryed saying o Iohn 7 37. If any man thirst let him come vnto me and drinke He teacheth p Mark 16 16 That he that shall beleeue and be Baptized shall be saued These are generall promises these require particular application Wee cannot receiue them into our hearts and make them our owne except we lay houlde of them by a speciall Faith This liuely Faith bringeth Christ home to vs and openeth the doores of our Soules to entertaine him If then we feele our owne miserie if we hunger after mercie and if wee apply the promises of the Gospell to vs particularly we shall be assured to finde the grace of God and tast plentifully and abundantly of his loue So many as truely desire grace must looke to attaine it by these meanes and climb vp to the top of it by these steps and degrees as by certaine staires Vse 3. Thirdlie seeing grace is first of all to bee craued it directeth vs to obserue and keepe a good order in seeking and crauing thinges at the hands of God We are taught first to seeke his grace and fauour as the roote and Fountaine and then peace welfare and other blessings He that will receiue fruit from the tree must come to the roote and body before he can come to the braunches so if we would haue peace health
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
who come farre behind the blinde Infidels who are open ieasters at euill and deriders of good This laughing is the beginning of euill when ieastes turne to good earnest and wordes into deeds These men are farre from the practise of those whom we heard before commended out of the word of God and from the Godly affection of Dauid and Ieremy of Paule and Christ himselfe who mourned in soule to behold the sinnes that raigned and were commonly practised in their daies This is a notable signe and assurance to our owne hearts that we hate them indeede when they do draw out of vs buckets of water and riuers of teares This griefe of heart was in the Apostle writing to the Phillippians when he saw the loose behauiour of of many that professed Christ in word but denied him in deed of whom he saith l Phil. 3. 18. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the Crosse of Christ whose end is damnation whose God is their belly whose glory is to their shame which mind earthly thinges Now it cannot be but the hearts of the faithfull Ministers and godly bretheren will be greatly grieued and vexed when they see God dishonoured by our carelesse walking and standing still idle all the day long withou a labouring in his Vineyard We must daily increase and grow strong in faith or else we decrease and grow weake in saith If we wax not euery day better we fall to be worse and worse We neuer stand at one stay If we walke not forward we runne backeward like the water of the Sea that if it do not flow it ebbeth or like vnto the life of man if strength encreaseth not it decayeth So then if any would come to mans full and perfect stature he must grow vp by little and little from one measure to another So if any would m Ephe. 4. 15. 16. become a perfect man in Christ he must follow the truth in Loue and in all thinges grow vp into him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt receiueth encrease of the body vnto the edifying of it selfe in loue Let vs therefore take heede to our selues that we greeue not the hearts of the faithfull and by our sinnes quench their affections toward vs as it were by pouring Water vpon them Let vs seeke to grow vp in knowledge and in obedience that we be not as Dwarfes or Vrchins neuer comming to any growth nor profiting any whit in the Schoole of Christ nor be as idle Drones that neuer labour but liue vnprofitably to themselues and others Vse 3. Thirdly it is the dutie of all Gods people by striuing to goe forward in good thinges to delight the heartes of their Teachers and the rest of the Brethren So long as we encrease and proceede vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we bee hence-forth no more Children wauering and carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue we make Christ glad we reioyce the Spirit of God wee make glad the Angels we comfort and cheere vp the hearts of the godly and we bring that peace to our owne hearts which passeth all vnderstanding On the other side if we grow backward and decline by little and little from the holy profession of the truth which we haue receiued we crucifie Christ wee quench the Spirit we greeue the Angels wee offend the faithfull and wee wound our owne Soules This dutie vrged from this Doctrine reprooueth sundry sorts of people that doe not desire to delight the hearts of those that haue instructed them and to comfort them that haue laboured in the word and Doctrine among them First such as haue continued long in the Church and grow in yeares but not in knowledge What comfort can these men bring to their Teachers and Instructers when no increase is seene or can be marked in them It is a common but a most fearefull sinne not to profit and proceede in the waies of godlinesse and yet it is to bee feared that not one of an hundred commeth with any desire of instruction with any care of sanctification with any purpose of reformation with any hunger after saluation If men goe to the the Market to buy their prouision and to supply the necessities of the body we see what they bring home we see they returne not empty we see they come backe laden But when they goe to the House of God and frequent the exercises of his word how often doe they returne with empty handes nay with empty hearts nay with hard hearts and so worse then they came vnto them This is it which the Apostle n Heb. 6 7 8. teacheth Hebr. 6. The earth which drinketh in the Raine that commeth oft vpon it and bringeth forth Hearbs meete for them by whom it is dressed receiueth blessing of God but that which beareth Thornes and Bryars is reprooued and is neere vnto curssing whose ende is to bee burned Secondly heereby is condemned the want of the fruits of kindnesse toward the Pastors whereby they may bee encouraged and made cheerefull and comfortable in their calling Some there are whom we may well account of the better or at least none of the worser sort who abstaine from hurting wronging and molesting their Ministers but they withall abstaine from shewing succour helpe or countenance toward them they will indeed doe them no euill but likewise they will doe them no good contemning them in their heart they will not be open enemies professing hatred toward them but withall they are not their friendes to giue them any comfort they vse them strangely and vnciuilly as base abiects in their sight when as their calling is as much honored and magnified in the word by the mouth of God as any calling vnder Heauen This was the sin of the Corinthians for a time who wanted loue kindnesse in supporting the Apostle vnder the waight of his calling so that he was constrained to stand vpon the commending of himselfe and the extolling of his Ministry o 2 Cor. 12 11 I was a foole to boast my selfe yee haue compelled mee for I ought to haue beene commended of you for in nothing was I inferiour vnto the very chiefe Apostles though I be nothing This also the same Apostle complaineth of in another place p 2 Tim. 4 16 At my first answearing no man assisted me but all forsooke mee I pray God that it may not be layde vnto their charge These men did not dispraise him but they would not commend him They would not renounce him yet they would not defend him as they wold not disclaime him so likewise they would not assist him Of this sort are manie that liue among vs who thinke they haue discharged a worthy duty toward
they teach so they be not idle They are Ministers of the Church of England and therefore may preach in any part of the Land and are blamelesse Therefore there is no vnlawfull non-residency For God hath ordained saith the Å¿ 1 Cor. 9 14 Apostle That they which Preach the Gospell may liue of the Gospell Answere I answer they are not onely Ministers of England but of such a particular Congregation and haue their maintenance of such a particular Church and therefore are bound to imploy their labour in that particular place He that hath not a particular charge and Church to care for will care indeede for no Church as he ought to care For if that which is t Arist polit lib. 2. cared for of all is cared for of none then he that hath but a generall care of one place no more then of another commonly neglecteth all When God sent Ionah the Prophet to Niniue u Ion. 1 2 3. he sinned in going to Tarshish If he had preached neuer so duely and diligently in that Citty when God called him to another he had not discharged the duty of a good Prophet Besides whereas they say they are Ministers of England therefore sufficeth to preach in any corner or quarter of the Land they may as well say they are Ministers of Europe and consequently may preach in any part of Europe and be discharged in conscience of any farther duty to be required of them Nay some are so shamelesse as they dare openly auouch that they are as much bound to the Church of Ierusalem if they might haue accesse thereunto as to that people that called them and doe maintaine them Verily this argueth little learning and lesse conscience For this were to change a Pastor into an Apostle a limited office into an vnlimited and as great a wonder as to bring all the world into the circuit and compasse of a little Towne And we see it is directlie against the order of the Scripture which calleth them Ministers of such and such a particular Church x Acts 20 17. Phil. 1 1. Reue. 2 3. as of Ephesus of Pergamus of Sardi and the rest So when generall teaching y Math. 28 20 is Apostolicall particular is z 1 Pet. 5. 2. Heb. 13 17. Pastorall which is limited to a certaine place Againe it is a thing in it selfe vnreasonable and to the people iniurious that they shoulde receiue their Wages in one place and performe their seruice in another place that one should giue them their hire and another haue the profit of their paines Would not a man thinke he had wrong done him if he hyring a seruant another shoulde take the labour of his hands Or should that seruant be excused who hauing wages paid him by his Maister should apply himselfe in another mans work Or when a man hireth a shepheard to looke to his sheepe will hee not complaine if they be neglected and another mans sheepe fed and attended Or can such a shepheard thinke his duty discharged albeit he be neuer so diligent and watching in looking to the sheepe of another A Shepheard hath a particular Flocke to attend which hee must watch a Seruant must dispatch his worke that hath hired him Thus it ought to be with euery faithfull Minister he hath his speciall ground to Till his proper house to build his Flocke to feede his Citty to watch his Army to lead and may not wander out of the boundes and borders limited vnto him Obiection 7 Others alledge in excuse of this absence that many of them giue necessary attendance vpon their Lords and their Families and being their Houshold Chaplaines and so doing seruice to great persons are forced to bee absent from their Cures Answere I answere this sauoureth of couetousnesse or of ambition or rather of both They haue couetous hearts and aspiring mindes If they haue peculiar charges of their owne Who compelled them to be other mens Chaplaines Or if they be to attend vpon their Lords who compelled them to take the charge of Soules It was an vsuall thing among the godlie Kinges of Iudah to haue their Prophets at their elbowes to teach them to stirre them vp to good thinges and to keepe them from falling into sinne The Prophet Dauid had Gad the Seer belonging vnto him a 1 Sam. 22 5 2 Sam. 24 11 who was with him in his banishment and was as his Counsellour he was retained both in prosperity and aduersity with him And it is a commendable thing not only in Princes but in men of State and high place when they entertaine such for a loue of the truth to instruct them and their families in the knowledge of godlinesse when they esteeme them as the Ministers of God and giue them not single but that double honour which Gods word alloweth them and when they can be content to heare the Law at their mouthes and submit themselues to the obedience of that which is spoken vnto them in the Name of the Lord. Yea such as are so entertained may highly aduance Gods glory and doe great good with such great men and in such great Families if they regard to doe good seruice to God rather then to themselues if they doe not flatter to please men but deale carefully and conscionably in their places But such as are of high calling may haue attendance and sufficient seruice done vnto them by others that are without Cures and haue no charge of soules committed vnto them and as they are willing to entertaine them so they are able to maintaine them that they shall not liue of the Churches which they doe not instruct Obiection 8. Lastly they pretend that they teach commonly by themselues but continually by their substitutes They come often among their people and teach them by Curates which they haue set in their places and therefore they sinne not by Non-residency Answere I aunswer this often teaching is not sufficient where continuall watchfulnesse is required The Lord neuer said vnto him Teach often but preach the word in season and out of season He is accursed that doth the worke of the Lord negligently Iere. 48 10. Diligence is required where danger is feared The flockes that are in danger of the Wolfe b Gen. 31 40 Luke 2 8. Esay 62. 6. are watched day and night The Enemy is alwayes at hand and watcheth his aduantage by the absence of the Pastour If they could couenant and agree with the aduersary neuer to assault their charges but at cettaine times and seasons of the yeare and bargaine with him not to meddle in their absence they had some good pretence for their negligence and might bee ready to meete him when he commeth to tempt and seduce their people Againe they cannot bee discharged by a Deputy where they are to performe personall duty neyther are they freed from blame by other mens guifts where they are to practise their owne guifts These are
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
it in their hearts and thereby made Charitie a note of Christianity seeing that where loue doth not rest there Christ doth not dwell If then we wold make it manifest that we haue beene brought vp in the Schoole of Christ we must loue one another Reason 4. Lastly seeing it is the sum of the Law and a token and testimonie that we make Conscience to walk in the wayes and commandements of God Heerunto commeth the laying of the Apostle c Rom. 13 8 9 Owe nothing to any man but to loue one another for he that loueth another hath fulfilled the Law For this Thou shalt not commit Adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is breefely comprehended in this saying euen in this Thou shalt loue thy neighbor as thy selfe This is a speciall praise and singuler commendation of loue that it is a short summe and briefe abridgement of the whole Lawe and of euerie Commandement contained in the Law This truth is taught in sundry other places and repeated againe and againe d Gal. 5 14. Colos 3 14. 1 Tim. 1 5. All the Law is fulfilled in one worde which is this Thou shalt loue thy Neighbor as thy selfe And Col. 3. Aboue all things put on loue which is the bond of perfectnesse Likewise 1 Tim. 1 5. The end of a commandement is Loue out of a pure heart and of a good Conscience and of Faith vnfaigned Loue therefore comprehendeth all duties for Charity is the Law abridged as the Law is Charity enlarged Loue is as it were a generall Vertue like vnto the soule which is said to be whole in the whole in euery part or as the blood which is dispersed through the whole body so is loue enlarged and lengthned through all and euery vertue Seeing then such as are conuerted by vs are the fruit of our labour and that Loue to the brethren is the seale of our saluation the badge of our profession and an Epitome or a breuiary of the whole Law it followeth that it ought to be harty earnest and feruent toward all the faithfull especially such as haue gone astray and bin brought by vs into the right way Vse 1. This then being a vertue so necessary that euery one which belongeth to the Lord Iesus Christ must yeeld their obedience euen to loue the Bretheren and shew himselfe a true Christian by shewing Charity to his neighbor let vs consider the nature and properties of this Loue that wee may haue the right and true vse of this Doctrine For heere is occasion offered vnto vs to search into the knowledge of this Vertue which is almost banished from among men or weeded and worne out of the world or caried from hence into the wildernesse from the sonnes of men or departed vp from heauen from whence it came and to haue quite and cleane abandoned the grosse earth which is vnworthy to entertaine so precious a Iewell any longer First therefore let vs know e What Loue is what Brotherly loue is It is a work of Gods spirit whereby a man is moued to affect his Brother for Gods sake and to shew forth the fruite of this affection I call it a worke of Gods spirite because it is not Naturally in vs it is not borne with vs. Naturally euery one is a louer of himselfe and vnnaturally is an hater of his neighbour so that true loue is the print of Gods finger and a marke set vpon vs by his spirit Hence it is that the Apostle setting downe the fruites of the spirit reckoneth vp Loue in the first place as one of the principall f Gal. 5 12. Ephes 6 23. The fruite of the spirite is loue ioy peace long-suffering gentlenesse goodnesse c. So then wee want this grace vntill God worke it in vs. We neede not seeke farre for selfe-loue for Loue of the world and the things that are in the world for the Loue of pleasures carnall vanities we haue these neere vnto vs euen within vs but we can neuer loue the godly for Gods sake vntill it be giuen vs from aboue of whom only we must aske it and from whence onely we can receiue it Againe to be well affected toward our Brother is to wish and seeke his good to reioyse at his prosperity and to be greeued at his misery True loue is not ydle g 1 Iohn 3 18 and it maketh vs that we shal not be vnfruitfull and vnprofitable vnto others We must be ready to helpe them beare their burthen and shewe the bowelles of compassion toward them That loue which doeth not manifest it selfe to the releefe and helpe of his neighbor is no true Loue but beareth only the shadow of it Moreouer it is added that we must doe it for Gods cause because God is principally and first to be loued with all our power and for himselfe Our neighbor is to be loued in God and for God because hee is Gods creature and beareth his Image For Loue extended to man is a fruite of the Loue of God Hence it is that the Apostle saith h 1 Iohn 4 21 This Commaundement haue wee of him that he that loueth God should Loue his Brother also God cannot be loued and our Brother hated because there is one and the same Law-maker that commandeth both to loue him and our neighbor also Lastly we must consider who is our Brother and what is our neighbor that we must Loue which are the parties to whom it is to be shewed By Brother we are i Who is our Brother or Neighbor not onely to vnderstand the sonne of our Father that is our owne blood kindred and by Neighbor we must take heede we doe not deceiue our selues restraining it to such as are ioyned to vs in friendship or neer vnto vs in dwelling or such as beare vnto vs good will but such as are of the same Nature with vs euen any of mankinde He is to be accounted as our neighbour that is a man as we are and doth beare the Image of God as we do of what condition so euer he be whether he dwell neere vnto vs or farre from vs whether he be our owne Countrey-man or a Stranger whether he bee worthy or vnworthy whether he be a friend or an enemy whether he bee knowne or vnknowne because we are to consider him in God not in himselfe as we noted before This our Sauiour teacheth in the i Luke 10 29 30 31. Rom. 13 8. Esay 58 7. parable of the Samaritan answearing the Scribes question Luke 10. that we must shew the duties of loue to him that wanteth our helpe and releefe though he were our enemy one that did hate vs as the Samaritans were vnto the Iewes whether he be godly or vngodly we must extend the duties of loue toward them Thus did Dauid deale toward Saul his enemy
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
to others but are incident to the Nature of Man and may come vpon our owne heads it would be an effectuall meanes to hold vs backe from iesting and scorning at others in as much as it bringeth the wrath of God vpon vs and our posterity Vse 2. Secondly seeing it is our duty to be glad thereat when any good things befall our Brethren it standeth vs vppon to search and enquire in loue after the condition of the Saintes in particular and of the Church in generall For how shall we reioyce and be glad at their good if we be not carefull to know in what state they are and how they fare This dutie wee may see practised in the holie Scriptures by Abraham Lot Nehemiah Dauid and diuers others who were both carefull to succour and releeue such as were in distresse and watchfull to informe themselues of the wantes and necessities of their Bretheren And thus wee may see how one Church prouideth for another as the Church of Antioch of Macedonia and of Corinth q 2 Cor. 8 9. for the poore afflicted Members of Christ that were at Ierusalem This reproueth such as albeit they see the troubles of the Church with their eies and heare the complaint of the poore with their eares yet shut their eyes and stop their eares and passe by them as the Priest and Leuite did when they saw him that fell vpon Theeues lie wounded and halfe dead These shal finde as little mercy at the hands of God as they shew to their afflicted and distressed brethren If then we would find mercie in time of need let vs shew mercy and comfort in the time of calamity when our Friends our Neighbors our Kindred are in trouble And albeit we neuer see our Bretheren lie in their affliction nor ouer-whelmed with sorrow that we should succor them yet are we not thereby iustified and discharged vnlesse wee also haue bin carefull to enquire of others how they do what they want and wherein they stand in neede of our helpe It is recorded of Abraham and Lot that while they offered their seruice to entertaine strangers r Ge. 18 19 Heb. 13 2 3. Nehemiah â— they receiued Angels into their houses at vnawares When Nehemiah met with some of his Brethren that came from Ierusalem he tarried not vntill they made relation of the estate of the Church to testifie his zeale to Gods worshippe his loue to the poore Saints his desire of the prosperity of the faithfull but hee preuented them and asked earnestly of their welfare Thus did Dauid remember the kindnesse betweene him and Ionathan and forgat not to shewe it to his posterity and to the house of Saule and albeit hee had dealt graciously and mercifully with many yet he called for more and left none of them vnregarded Let this affection rule in vs and draw out of vs this testimony of a louing heart Many there are that will seeme to bee friends of the Church and to regard the good thereof and when helpe is craued of them will not bee behind hand to deale liberally toward the releeuing therof This is a good beginning and a commendable vertue which is to be cherrished in them for there are hundreds and thousands that neuer come so farre nor proceede to this steppe but declare themselues either open enemies or sencelesse Newters that looke onely to them-selues but haue no feeling of the estate of others Neuerthelesse if God haue giuen vnto vs a bountifull hand wee must not rest there and stand at a stay wee must learne a farther lesson and ascend vp higher and shew more loue to the Church then to giue to them that aske and to succour such as we see in necessity for we must giue an account of a farther duty euen vse our tongues that God hath giuen vs to enforme our selues in the knowledge of their condition that we see not that are absent from vs that are vnknowne vnto vs. We see how desirous and greedy men are of newes and to enquire of Trauellers the estate of places and persons that they may seeme to bee ignoraunt of nothing and in this they are very Athenians Å¿ Acts 17 21. who gaue themselues to nothing else but eyther to tell or to heare some newes But this desire of nouelty argueth the vanitie of our minds or serueth to the delight of the outwarde man or at the farthest bringeth with it onely a momentary pleasure and slender profite If we would know such newes as may delight our selues and others and bring great pleasure and greater profit both to our selues and others let vs inquire how the poore people of God do let vs aske of their welfare let vs vse all meanes to know their estate this shall be well pleasing to God comfortable to our selues profitable to the Church and auayleable to stir vp others to follow our example Vse 3 Thirdly if it be required of vs to bee touched with a feeling of the good things that come to our Brethren then it followeth that wee ought much more to be moued to reioyce at our owne good He will neuer bee glad at the benefit that befalleth another that is no way affected at the good that befalleth him-selfe When wee haue the meanes of instruction offered vnto vs and wee beginne to bee conuerted vnto the faith there is matter of exceeding great ioy and gladnesse set before vs. It hath beene an old Å¿ Herod in Clio. custome for men to celebtate and solemnize their birth day the day wherein they were borne and brought forth into the world and we haue one example of it in the Gospell of Herod t Math. 14 6. Marke 6 21 who when his birth day was kept made a Banquet to his Princes and Captaines and chiefe estates of Galile If this were vsed among the Heathen to retaine in memory the rememberance of that time wherein it was saide A Man-child is borne into the world how much more ought we that are Christians to make the day of our new byrth a day of ioy and gladnesse a day of mirth and delight a day of feasting and reioysing in the Lord wherein we haue beene borne againe and made the Children of God For the first birth is vnto death the second is vnto life The first birth giueth vs a being the second giueth vs a good being in God the first birth is to condemnation the second birth is to saluation By the first birth we are made the vessels of wrath by the second wee are made the heyres of the heauenly kingdome The first birth u Ezek. 16. 1 2 is in vncleannesse the second birth is in righteousnesse and in true holinesse By the first birth we beare the Image of the first Adam by the second wee beare the Image of Christ the second Adam By the first birth we can do nothing but euill x Gen. 6 5. inasmuch as the immaginations of the thoughts of our heartes are onely